OF  THE  IMITATION 

OF  CHRIST 


D.  APPLETON  &  CO. 


tihvavy  of  ti\e  €heclo0icd  ^tmimvy 

PRINCETON  •  NEW  JERSEY 
PRESENTED  BY 

The  Estate  of 
Profeepor  Waltef  M.  Rankin 


BV  4821  .Al  1881 

Imitatio  Christi. 

Of  the  imitation  of  Christ 


m'^^7^m^^.'^m^'mmmiJ!m^ 


f 


imiuk 


OF    TH 


1^^^  ur  rnincfj^ 
OCT  17  1947    , 


IMITATION    OF    CHRIST 


THOMAS  A   KEMPIS 


NEW  YORK 

D.   APPLETON    &    COMPANY 

I,  3,  AND  5  BOND  STREET 

MZJCCCLXXXI 


CONTENTS. 


BOOK  I. 

Admonitions  useful  for  the  Spiritual 

Life. 

CHAP.  PA( 


X. 

XI. 

XII. 

XIII. 

XIV. 

XV. 

XVI. 

XVII. 

XVIII. 

XIX. 

XX. 

XXI. 

XXII. 


all  the 


pro< 


I.    Of  imitating   Christ,  and    despisi 
vanities  of  the  world  . 
II.    Of  having  a  humble  opinion  of  self 

III.  Of  the  doctrine  of  truth. 

IV.  Of  prudence  in  our  doings 
V.    Of  reading  the  Holy  Scriptures 

VI.   Of  inordinate  affections  . 
VII.    Of  flying  vain  hope  and  pride 
VIII.    Of  shunning  too  much  familiarity 

IX.    Of  obedience  and  subjection. 
Of  avoiding  superfluity  of  words 
Of  acquiring  peace  and  of  zeal  in 
Of  the  advantage  of  adversity 
Of  resisting  temptation  . 
Of  avoiding  rash  judgment     . 
Of  works  done  out  of  charity 
Of  bearing  the  defects  of  others 
Of  the  monastic  life 
Of  the  examples  of  the  holy  fathers 
Of  the  exercises  of  a  good  religious 
Of  the  love  of  solitude  and  silence 
Of  compunction  of  heart 
Of  the  consideration  of  the  misery  of  man 

XXIII.  Of  the  thought  of  death 

XXIV.  Of  judgment,  and  the  punishment  of  sins 
XXV.    Of  the  fervent  amendment  of  our  whole  life 

1 


CONTENTS. 


BOOK  II. 

Admonitions  leading  to  the  Interior 
Life. 

CHAP.  PAGE 

I.    Of  the  interior  life 63 

II.    Of  humble  submission 67 

III.    Of  a  good  peaceable  man 68 

Of  a  pure  mind  and  simple  intention.         .         .  70 

Of  the  consideration  of  self         ....  72 

Of  the  joy  of  a  good  conscience          •         •         •  73 

Of  the  love  of  Jesus  above  all  things          .         .  76 

VIII.    Of  familiar  friendship  with  Jesus        ...  77 

IX.    Of  the  want  of  all  comfort 80 

X.    Of  gratitude  for  the  grace  of  God       ...  84 
XI.   Of  the  small  number  of  the  lovers  of  the  Cross 

of  Jesus 87 

XII.   Of  the  Royal  Road  to  the  Holy  Cross       .        .  89 


IV. 

V. 

VI. 

VII. 


BOOK  III. 
Of  Interior  Consolation. 

I.    Of  the  speaking  of  Christ  inwardly  to  a  faithful 

soul 99 

II.    That  truth  speaks  within  us  without  noise  of 

words 10^ 

III.   That  the  words  of  God  are  to  be  heard  with 

humility,  and  that  many  weigh  them  not     .  102 

A  prayer  to  implore  the  grace  of  devotion          .  104 
IV.   That  we  ought  to  walk  in  truth  and  humility 

before  God 105 

V.    Of  the  wonderful  effect  of  divine  love        .         .  107 

VI.    Of  the  proof  of  a  true  lover        .         •         .         .  m 

VII.    Of  concealing  grace  in  the  keeping  of  humility  114 

VIII.    Of  the  lowly  esteem  of  self  in  the  sight  of  God  .  117 


CONTENTS.  vi; 

CHAP.  PAGE 

IX.    That  all  things  are  to  be  referred  to  God  as  to 

the  furthest  end  .         .         .         .         .         .119 

X.   That  it  is  sweet  to  serve  God,  despising  the 

world 120 

Xr.    That  the  desires  of  the  heart  are  to  be  examined 

and  moderated 123 

XII.    Of  learning  patience  and  of  wrestling  against 

carnal  desires      .         .         .         .         .         '125 

XIII.  Of  the  submission  of  one  under  obedience  after 

the  example  of  Jesus  Christ        .         .         .     127 

XIV.  Of  considering  the  secret  judgments  of  God, 

lest  we  be  puffed  up  with  our  own  good 
works   ........     129 

XY.    What  position  we  are  to  take,  and  what  we 

are  to  say  when  we  desire  any  thing  .         .     131 

A  praj'er  for  fulfilling  the  good  pleasure  of  God     132 

XVI.    That  true  comfort  is  to  be  sought  in  God  alone     133 

XVII.   That  we  ought  to  place  all  our  care  upon  God     135 

XVIII.    That  temporal  miseries  are  to  be  borne  with 

patience,  after  the  example  of  Christ .         .     136 
XIX.    Of  supporting  injuries,  and  who  is  proved  to 

be  truly  patient 138 

XX.    Of  the  confession  of  our  own  infirmity,  and 

of  the  miseries  of  this  life    ....     140 
XXI.    That  we  are  to  rest  in  God  above  all  goods 

and  gifts 143 

XXII.   Of  the  remembrance  of  the  manifold  benefits 

of  God 146 

XXIII.  Of  four  things  which  bring  much  peace  .  .  149 
A  prayer  against  evil  thoughts  .  .  .  150 
A  prayer  for  the  enlightening  of  the  mind       .     150 

XXIV.  That  we  are  not  to  be  curious  in  inquiring  into 

the  lives  of  others        .....     152 
XXV.    In  what  things  firm  peace  of  heart  and  true 

progress  consist 153 

XXVI.  Of  the  surpassing  benefit  of  a  free  mind,  which 
is  gained  by  humble  prayer  rather  than  by 
reading 155 


CONTENTS. 


CHAP.  PAGE 

XXVII.    Thatnothingkeepsusback  from  the  Sove- 
reign Good  so  much  as  self-love  .     157 
A  prayer  for  cleansing  the  heart  and  ob- 
taining heavenly  wi.-dom   .         .         .158 
XXVIII.   Against  the  tongues  of  detractors     .         .     159 
XXIX.    How  in   the  time  of  iribul.ition  God   is 

to  be  invoked  and  blessed  .         ,         .     160 
XXX.    Of  asking  the  divine  aid,  and  of  confi- 
dence of  recovering  grace  .         .         .     161 
XXXI,    Of  neglecting  every  creature,  that  so  we 

may  find  the  Creator  ....     165 
XXXII.    Of  denying  ourselves  and  renouncing  all 

covetousness 167 

XXXIII.  Of  the  inconstancy  of  the  heart,  and  of 

directing  our  final  intention  to  God  .     169 

XXXIV.  That   he  who  loves  God   relishes   Him 

above  all  things  and  in  all  things       .     170 
XXXV.    That  there  is  no  security  from  temptation 

in  this  life 173 

XXXVI.    Against  the  vain  judgments  of  men  .     175 

XXXVII.    Ofa  pure  and  full  resignation  of  self  for 

obtaining  freedom  of  heart  .         .     176 

XXXVIII.    Of  good  government  in  outward  things, 

and  of  recourse  to  God  in  dangers     .     178 
XXXIX.    That  a  man  must  not  be  over-eager  in  his 

affairs 179 

XL.   That  man  has  no  good  in  himself,  and 

can  glory  in  none        .         .         .         .180 

XLI.    Of  the  contempt  of  all  temporal  honour  .     183 

XLI  I.    That  our  peace  is  not  to  be  placed  in  men     184 

XLIII.    Against  vain  and  wcrldly  learning  .         .     185 

XLIV,    Ofnot  drawing  to  ourselves  exterior  things     187 

XLV.   That  all  men  are  not  to  be  trusted  ;  and 

that  men  are  prone  to  offend  in  words     188 
XLVI.    Of  having  confidence  in  God  when  taunts 

arise  against  us   .         .         .         .         .     191 
XLVII.   That  all  grievous  things  are  to  be  endured 

for  life  everlasting       ....     194 


CONTENTS.  ix 

CHAP.  PAGE 

XLVIII.   Of  the  day  of  eternity,  and  of  the  troubles  of 

this  hfe 196 

XLIX.    Of  the  desire  of  eternal  life  ;  and  how  great 

things  are  promised  to  them  that  strive  .     200 
L.    How  one  that  is  alone  in  the  world  ought  to 

commit  himself  into  the  hands  of  God     .     204 
LI.   That  we  must  exercise  ourselves  in  humble 
works,  when  we  cannot   attain  to  high 

things 208 

LI  I.  That  a  man  ought  not  to  esteem  himself 
worthy  of  consolation,  but  rather  deserv- 
ing of  stripes     209 

LI II.    That  the  grace  of  God  unites  not  with  those 

who  have  a  relish  for  earthly  things         .     211 
LIV.    Of  the  different  motions  of  nature  and  grace     214 
LV.    Of  the  corruption  of  nature,  and  of  the  effi- 
cacy of  divine  grace  .         .         .         •     218 
LVI.    That  we  ought  to  deny  ourselves,  and  imi- 
tate Christ  by  the  cross  ....     222 
LVI  I.    That  a   man  should  not  be  too  much  de- 
jected when  he  falls  into  some  defects     .     224 
LVIII.    Of  not  searching  into  high  matters,  nor  into 

the  secret  judgments  of  God    .         .         .     227 
LIX.    That  all  hope  and  confidence  is  to  be  fixed 

In  God  alone 232 


BOOK  IV. 

A  Devout  Exhortation  to  Holy 
Communion. 

I.   With  how  great  reverence  Christ  is  to  be 

received   ....•••     237 
II.    That  the  great  goodness  and  love  of  God 

is  shown  to  man  in  this  Sacrament  .     244 

III.   That  it  is  profitable  to  communicate  often   •     247 


X  CONTENTS. 

CHAP.  PAGE 

IV.   That  many  benefits  are  bestowed  upon  them 

who  communicate  devoutly         .         .         ,     250 
V.    Of  the  dignity  of  the  Sacrament  and  of  the 

priestly  state 254 

VI.   An  inquiry  concerning  the    exercise   proper 

before  Communion      .....     256 
VII.    Of  the  examination  of  our  own  conscience, 

and  of  a  resolution  of  amendment       .         .     257 
VIII.    Of  the  oblation  of  Christ  on  the  cross,  and  of 

the  resignation  of  ourselves         .         .         .     259 
IX.    That  we  must  offer  ourselves  and  all  that  is 

ours  to  God,  and  pray  for  all       .         .         .261 
X.    That  the  Holy  Communion  is  not  lightly  to 

be  forborne 264 

XI.   That  the  Body  of  Christ  and  the  Holy  Scrip- 
tures are  most  necessary  to  a  faithful  soul .     268 
XII.    That  he,  who  is  to  communicate,  ought  to 
prepare  himself  for  Christ  with  great  dili- 
gence  .         .  272 

XIII.  That  a  devout  soul  ought  to  desire  wiih  her 

whole  heart  to  be  united  to  Christ  in  the 
Sacrament 275 

XIV.  Of  the  ardent  longing  of  some  devout  men 

for  the  Body  of  Christ         .         ,         .         .277 
XV.   That  the  grace  of  devotion  is  obtained  by 

humility  and  self-denial       ....     279 
XVI.    That   we   ought  to    lay  open   our  needs  to 

Christ,  and  crave  His  grace         .        .         .281 
XVII.    Of  fervent  love  and  vehement  desire   to  re- 
ceive Christ 282 

XVIII.  That  a  man  be  not  a  curious  searcher  into  this 
Sacrament,  but  a  humble  follower  of  Christ, 
submitting  sense  to  holy  faith     .        .        .     285 


BOOK  I. 


ADMONITIONS  USEFUL  FOR   THE 
SPIRITUAL   LIFE. 


OF  THE 

IMITATION    OF    CHRIST. 

BOOK   I. 

Chapter  I.— Of  imitating  Christ,  and  de- 
spising ALL  THE  Vanities  of  the  World. 

He  that  followeth  me  walketh  not  in  darkness, 
saith  the  Lord.  These  are  the  words  of  Christ,  by 
which  we  are  admonished  how  far  we  must  imitate 
his  life  and  manners  if  we  would  be  truly  en- 
lightened and  delivered  from  all  blindness  of  heart. 
Let  it,  then,  be  our  chief  study  to  meditate  in 
the  life  of  Jesus  Christ. 

The  teaching  of  Christ  surpasses  all  the  teach- 
ings of  the  saints  ;  and  whosoever  had  the  spirit 
would  find  therein  the  hidden  manna. 

But  it  happens  that  many,  by  the  frequent  hear- 
ing of  the  Gospel,  feel  little  care  for  it,  because  they 
have  not  the  spirit  of  Christ. 
2 


2  THE  IMITATION  OF  CHRIST. 

He,  however,  who  would  understand  in  their  full 
savour  the  words  of  Christ,  must  study  to  make  his 
whole  life  conformable  to  him. 

What  avails  it  for  thee  to  discourse  deeply  of 
the  Trinity,  if  thou  be  void  of  humility  and  there- 
fore displeasing  to  the  Trinity  ? 

In  truth,  it  is  not  deep  talk  that  makes  a  man 
holy  and  just ;  but  a  virtuous  life  that  makes  him 
dear  to  God. 

I  had  rather  feel  compunction  than  know  its  de- 
finition. 

If  thou  didst  know  the  whole  Bible  by  heart  and 
the  sayings  of  all  the  philosophers,  what  would  it  all 
profit  thee  without  the  love  of  God  and  grace  ? 

Vanity  of  vanities,  and  all  is  vanity,  beside 
loving  God  and  serving  him  alone. 

This  is  the  highest  wisdom,  by  despising  the 
world  to  strive  after  heavenly  kingdoms. 

It  is  vanity  therefore  to  seek  after  riches  which 
must  perish,  and  to  trust  in  them. 

It  is  vanity  also  to  lay  one's  self  out  for  honours, 
and  to  raise  one's  self  to  a  high  station. 

It  is  vanity  to  follow  the  desires  of  the  flesh,  and 
to  covet  that  for  which  we  must  afterwards  be 
grievously  punished. 

It  is  vanity  to  wish  for  long  life,  and  to  take 
little  care  of  leading  a  good  life. 

It  is  vanity  to  mind  only  this  present  life,  and 
not  to  look  forward  to  those  things  which  are  to 
come. 

It  is  vanity  to  love  that  which  passes  with  all 


OF  A   HUMBLE  OPINION  OF  SELF.         3 

speed,  and  not  to  hasten  tliither  where  everlasting 
joy  abides. 

Often  remember  the  proverb  :  The  eye  is  not 
satisfied  with  seeing,  nor  is  the  ear  filled  with 
hearing. 

Study  therefore  to  withdraw  thy  heart  from  the 
love  of  visible  things,  and  to  turn  thyself  to  things 
invisible.  For  they  who  follow  their  own  lust 
defile  their  conscience  and  lose  the  grace  of  God. 


Chapter  II.— Of  having  a  humble 
Opinion  of  Self. 

Every  man  naturally  desires  to  know ;  but  what  is 
i  the  worth  of  knowledge  without  the  fear  of  God  ? 

Indeed  a  humble  peasant  who  serves  God,  is 
better  than  a  proud  philosopher,  who,  neglecting 
himself,  considers  the  course  of  the  heavens. 

He  who  knows  himself  well  becomes  mean  in  his 
own  eyes,  and  is  not  delighted  with  being  praised 
by  men. 

If  I  should  know  all  things  that  are  in  the  world, 
and  were  not  in  charity,  what  help  would  it  be 
to  me  in  the  presence  of  God,  who  will  judge  me 
by  my  deeds  ? 

Cease  from  a  too  gi'eat  desire  of  knowing ;  be- 
cause there  is  found  therein  much  distraction  and 
deceit. 


4  THE  IMITATION  OF  CHRIST. 

They  who  are  learned  are  desirous  of  appearing 
and  of  being  called  wise. 

There  are  many  things  the  knowledge  of  which 
is  of  little  or  no  profit  to  the  soul. 

And  he  is  very  unwise  who  attends  to  any 
things  but  what  serve  to  his  salvation. 

A  multitude  of  words  do  not  satisfy  the  soul ; 
but  a  good  life  gives  comfort  to  the  mind,  and  a 
pure  conscience  affords  great  trust  in  God. 

The  more  and  the  better  thou  knowest,  the  more 
heavy,  therefore,  will  be  thy  judgment,  unless  thy 
life  be  the  more  holy. 

Be  not,  therefore,  puffed  up  by  reason  of  any 
skill  or  knowledge ;  but  rather  fear  on  account  of 
the  knowledge  which  is  given  thee. 

If  it  seem  to  thee  that  thou  knowest  many  things 
and  understandest  them  well  enough,  know  that  at 
the  same  time  there  are  many  more  things  of  which 
thou  art  ignorant. 

B«  not  high-minded,  but  rather  acknowledge 
thine  ignorance. 

Why  wouldest  thou  prefer  thyself  to  any  one, 
since  many  are  to  be  found  more  learned  than  thy- 
self and  more  skilful  in  the  law  ? 

If  thou  wouldest  know  and  learn  something  to 
the  purpose,  love  to  be  unknown,  and  to  be 
esteemed  as  nothing. 

This  is  the  highest  and  most  profitable  lesson, 
truly  to  know  and  to  despise  ourselves. 


OF  THE  DOCTRINE  OF  TRUTH.  5 

To  have  no  opinion  of  ourselves,  and  to  think 
always  v.ell  and  highly  of  others,  is  great  wisdom 
and  perfection. 

If  thou  shouldest  see  another  sin  openly,  or  commit 
some  grievous  crime,  yet  thou  oughtest  not  to  es- 
teem thyself  better ;  because  thou  knowest  not  how 
long  thou  mayest  be  able  to  remain  in  a  good  state. 

We  are  all  frail ;  but  as  to  thee  do  not  think  any 
one  more  frail  than  thyself. 


Chapter  III. — Of  the  Doctrine  of 
Truth. 

Happy  is  he  whom  truth  teaches  by  itself,  not  by 
figures  and  words  that  pass,  but  as  it  is  in  itself. 

Our  opinion  and  our  sense  often  deceive  us  and 
see  very  little. 

What  is  the  use  of  making  a  great  dispute  about 
hidden  and  obscure  matters,  for  the  being  ignorant 
of  which  we  shall  not  be  accused  in  the  judg- 
ment? 

It  is  a  great  folly  for  us  to  neglect  things  profit- 
able and  necessary,  and  needlessly  to  busy  ourselves 
about  those  which  are  curious  and  hurtful. 

We  have  eyes  and  see  not. 

And  what  need  have  we  to  concern  ourselves 
about  genera  and  species  1 

He,  to  whom  the  eternal  Word  speaks,  is  set  at 
liberty  from  a  multitude  of  opinions. 

From  one  Word  are  all  things,  and  this  one  all 


6  THE  IMITATION  OF  CHRIST. 

things  speak  ;  and  this  is  the  Beginning,  which  also 
speaks  to  us. 

Without  this  Word  no  one  understands  or 
judges  rightly. 

He  to  whom  all  things  are  one,  and  who  draws 
all  things  to  one,  and  who  sees  all  things  in  one, 
may  be  steadfast  in  heart,  and  peaceably  repose  in 
God. 

0  God  who  art  the  truth,  make  me  one  with 
thee  in  everlasting  love  I 

1  am  often  wearied  with  reading  and  hearing 
many  things :  in  thee  is  all  that  I  will  or  desire. 

Let  all  teachers  hold  their  peace,  let  all  creatures 
keep  silence  in  thy  sight ;  speak  to  me  thou  alone. 

The  more  a  man  is  united  within  himself  and 
inwardly  simple,  the  more  and  higher  things  he 
understands  without  labour ;  because  he  receives 
the  light  of  understanding  from  above. 

A  pure,  simple,  and  steady  spirit  is  not  distrac- 
ted by  a  multitude  of  affairs  ;  because  he  does 
them  all  for  the  honour  of  God,  and,  at  rest  within 
himself,  strives  to  be  free  from  all  self-seeking. 

Who  is  a  greater  hindrance  and  trouble  to  thee 
than  thine  own  unmortified  affection  of  heart? 

A  good  and  devout  man  first  lays  out  inwardly 
the  works  which  he  is  to  do  outwardly. 

Neither  do  they  draw  him  to  the  desires  of  a 
vicious  inclination  ;  but  he  bends  them  himself  to 
the  rule  of  right  reason. 

Who  has  a  stronger  conflict  than  he  Avho 
strives  to  overcome  himself? 


OF  THE  DOCTRIXE  OF  TRUTH.  7 

And  this  should  be  our  business  :  to  strive  to 
overcome  ourselves  and  daily  to  become  stronger 
than  we  were,  and  to  make  some  advance  towards 
the  better. 

All  perfection  in  this  life  has  clinging  to  it  some 
imperfection,  and  no  speculation  is  without  a  cer- 
tain obscurity. 

The  humble  knowledge  of  thyself  is  a  surer  way 
to  God  than  a  deep  search  afier  learning. 

Learning  is  not  to  be  blamed,  nor  is  any  mere 
knowledge  of  a  subject ;  since  this,  considered  in 
itself,  is  good,  and  ordained  by  God  ;  but  a  good 
conscience  and  a  virtuous  life  are  always  to  be  pre- 
ferred before  it. 

But  because  many  make  it  more  their  study  to 
know  than  to  live  well,  therefore  they  often  err 
and  bring  forth  little  or  no  fruit. 

Oh,  if  men  would  use  as  much  diligence  in  root- 
ing out  vices  and  implanting  virtues  as  they  do  in 
proposing  questions,  there  would  not  be  such  great 
evils  and  scandals  among  the  people,  nor  so  much 
laxity  in  religious  houses. 

Verily,  when  the  day  of  judgment  comes,  A^•e 
shall  not  be  asked  what  we  have  read,  but  what  we 
have  done  ;  nor  how  well  we  have  spoken,  but 
how  religiously  we  have  lived. 

Tell  me,  where  are  now  all  those  great  doctors 
and  masters,  whom  thou  knewest  so  well  whilst 
they  were  alive  and  flourished  in  learning  ? 

Others  already  possess  their  offices,  and  I  know  not 
whether  they  ever  turn  back  their  thoughts  to  them. 


8  THE  IMITATION  OF  CHRIST. 

In  their  lifetime  they  seemed  to  be  somewhat, 
and  now  they  are  not  spoken  of. 

Oh,  how  quickly  passes  away  the  glory  of  the 
world  !  Would  that  their  lives  had  been  answer- 
able to  their  learning  !  then  would  they  have  studied 
and  read  to  good  purpose. 

How  many  perish  in  the  world  through  vain 
learning,  who  take  little  care  about  serving  God  ! 

And  because  they  choose  rather  to  be  great  than 
humble,  therefore  they  have  become  vain  in  their 
imaginations. 

He  is  truly  great  who  has  great  charity. 

He  is  truly  great  who  is  little  in  his  own 
eyes,  and  makes  no  account  of  any  height  of 
honour. 

He  is  truly  wise  who  looks  upon  all  earthly 
things  as  dung  that  he  may  gain  Christ. 

And  he  truly  is  well  learned  who  does  the  will 
of  God  and  renounces  his  own  will. 


Chapter  IV.— Of  Prudence  in  our 
Doings. 

We  must  not  give  credit  to  every  word  or  sugges- 
tion, but  should  carefully  and  leisurely  weigh  the 
matter  according  to  God. 

Alas  !  such  is  our  weakness  that  we  often  more 
readily  believe  and  speak  of  another  that  which  is 
evil  than  that  which  is  good. 

But  perfect  men  do  not  easily  give  credit  to  every 


OF  READING   THE  HOLY  SCRIPTURES,    g 

report,  because  they  know  that  human  frailty  is 
prone  to  evil  and  veiy  apt  to  fail  in  words. 

It  is  gi-eat  wisdom  not  to  be  rash  in  what  we  have 
to  do,  nor  to  maintain  too  obstinately  our  own 
opinion. 

It  is  also  M'isdom  not  to  believe  every  thing  that 
men  say,  nor  presently  to  pour  into  the  ears  of 
others  the  things  which  we  have  heard  or  believed. 

Take  counsel  with  a  wise  and  conscientious  man, 
and  seek  rather  to  be  instructed  by  one  that  is  better 
than  to  follow  thine  own  inventions. 

A  good  life  makes  a  man  wise  according  to  God 
and  experienced  in  many  things.  The  more  humble 
a  man  is  in  himself,  and  the  more  subject  to  God, 
the  wiser  will  he  be  in  all  things  and  the  more  at 
peace. 


Chapter  V. — Of  Reading  the  Holy 
Scriptures. 

Truth  is  to  be  sought  for  in  Holy  Scripture,  not 
eloquence. 

All  Holy  Scripture  ought  to  be  read  with  that 
spirit  with  which  it  was  made. 

We  must  seek  rather  for  profit  in  the  Scripture, 
than  for  subtlety  of  speech. 

We  ought  as  willingly  to  read  devout  and  simple 
books  as  those  that  are  high  and  profound. 

Let  not  the  authority  of  the  writer  be  a  difficulty 


lo  THE  IMITATION  OF  CHRIST. 

to  thee,  whether  he  be  of  little  or  great  learning  ; 
but  let  the  love  of  simple  truth  lead  thee  to  read. 

Inquire  not,  who  said  this ;  but  attend  to  what  is 
said. 

Men  pass  away,  but  the  truth  of  the  Lord  remaineth 
for  ever. 

God  speaks  in  many  ways  to  us,  without  respect 
of  persons. 

Our  own  curiosity  often  hinders  us  in  reading 
the  Scriptures,  when  we  wish  to  understand  and 
discuss  where  we  should  simply  pass  on. 

If  thou  wouldest  draw  profit  therefrom,  read  with 
humility,  simplicity,  and  faith ;  and  seek  not  at  any 
time  the  repute  of  being  learned. 

Willingly  inquire  after  and  hear  with  silence  the 
words  of  the  saints,  and  be  pleased  with  the  dis- 
courses of  the  elders ;  for  they  are  not  spoken 
without  cause. 


Chapter  VI. — Of  Inordinate  Affections. 

Whensoever  a  man  desires  anything  inordi- 
nately, he  is  presently  disquieted  within  himself. 

The  proud  and  covetous  are  never  at  rest. 

The  poor  and  humble  of  spirit  live  in  the  abun- 
dance of  peace. 

The  man  who  is  not  yet  perfectly  dead  to  him- 
self is  soon  tempted  and  overcome  by  small  and 
trifling  things. 


OF  FLYING    VAIN  HOPE  AND  PRIDE,     it 

He  who  is  weak  in  spirit  and  still  to  some  extent 
carnal  and  inclined  to  sensual  things,  can  hardly 
■withdraw  himself  wholly  from  earthly  desires. 

And  therefore  he  is  often  sad  when  he  with- 
draws himself  from  them,  and  is  easily  moved  to 
anger  if  any  one  thwart  him. 

But  if  he  has  attained  his  inclinations,  he  is 
presently  sad,  because  his  conscience  accuses  him 
of  having  followed  his  passions,  which  help  him  not 
at  all  towards  the  peace  he  sought. 

And  so  it  is  by  resisting  our  passions  that  V7q  are 
to  find  true  peace  of  heart,  and  not  by  being  slaves 
to  them. 

There  is  no  peace,  therefore,  in  the  heart  of  a 
carnal  man,  nor  in  a  man  who  is  given  to  outward 
things,  but  in  the  fervent  and  spiritual  man. 


Chapter  VII.— -Of  Flying  vain  Hope  and 
Pride. 

He  is  vain  who  puts  his  trust  in  men  or  in  crea- 
tures. 

Be  not  ashamed  to  serve  others  for  the  love  of 
Jesus  Christ,  and  to  appear  poor  in  this  world. 

Stand  not  on  thyself,  but  place  thy  hope  in 
God. 

Do  what  is  in  thy  power,  and  God  will  be  with 
thy  good  will. 

Trust  not  in  thine  own  knowledge,  nor  in  the 


12  THE  IMITATION  OF  CHRIST. 

cunning  of  any  man  living,  but  rather  in  the  grace 
of  God,  who  helps  the  humble,  and  humbles 
those  who  presume  on  themselves. 

Glory  not  in  riches,  if  thou  hast  them  ;  nor  in 
friends,  because  they  are  powerful ;  but  in  God, 
who  gives  all  things,  and  desires  to  give  him- 
self above  all  things. 

Boast  not  of  the  size  nor  of  the  beauty  of  the 
body,  which  is  spoiled  and  disfigured  by  a  little 
sickness. 

Take  no  pride  in  thy  talents  or  thy  wit ;  lest  thou 
displease  God,  from  whom  comes  every  natural  good 
which  thou  mayest  possess. 

Esteem  not  thyself  better  than  others ;  lest,  per- 
haps, thou  be  accounted  worse  in  the  sight  of  God, 
who  knows  what  is  in  man. 

Be  not  proud  of  thy  good  works  ;  for  the  judg- 
ments of  God  are  far  other  than  the  judgments  of 
men ;  and  oftentimes  that  displeases  him  which 
pleases  men. 

If  thou  hast  anything  of  good,  believe  still 
better  things  of  others,  that  thou  mayest  preserve 
humility. 

It  does  thee  no  harm  to  esteem  thyself  the  worst 
of  all  ;  but  it  hurts  thee  very  much  to  prefer  thy- 
self before  even  one. 

With  the  humble  is  continual  peace  ;  but  in 
the  heart  of  the  proud  are  envy  and  frequent 
anger. 


OF  SHUNNING  FAMILIARITY. 


Chapter  VIII.— Of  Shunning  too  much 
Familiarity. 

Discover  not  thy  heart  to  every  man,  but  treat  of 
thy  afifairs  with  one  who  is  wise  and  fears  God. 

Keep  not  much  company  with  young  people  and 
those  who  are  without. 

Be  not  a  flatterer  with  the  rich,  nor  willingly  ap- 
pear in  the  presence  of  the  great. 

Associate  thyself  with  the  humble  and  simple, 
with  the  devout  and  obedient ;  and  treat  of  those 
things  which  may  be  to  edification. 

Be  not  a  friend  to  any  one  woman,  but  recom- 
mend all  good  women  in  general  to  God. 

Desire  to  be  familiar  only  with  God  and  his 
angels ;  and  fly  the  acquaintance  of  men. 

We  must  have  charity  towards  all ;  but  fami- 
liarity is  not  expedient. 

It  sometimes  happens  that  a  person,  when  not 
known,  shines  by  a  good  reputation,  who,  when  he 
is  present,  shows  no  light  in  the  eyes  of  them  that 
see  him. 

We  think  sometimes  to  please  others  by  being 
with  them ;  and  we  begin  rather  to  disgust  them  by 
the  inconsistency  of  conduct  which  they  notice  in 
us. 


THE  IMITATION  OF  CHRIST. 


Chapter  IX. — Of  Obedience  and  Sub- 
jection. 

It  is  a  very  gieat  thing  to  stand  in  obedience,  to 
live  under  a  superior,  and  not  to  be  our  own 
masters. 

It  is  much  more  secure  to  be  in  the  state  of  sub- 
jection than  in  authority. 

Many  are  under  obedience  more  out  of  necessity 
than  for  the  love  of  God  ;  and  such  as  these  suffer 
and  repine  on  the  slightest  occasion. 

Nor  will  they  gain  freedom  of  mind,  unless  they 
submit  themselves  with  their  whole  heart  for  the 
sake  of  God. 

Run  here  or  there,  thou  wilt  find  no  rest  but 
in  humble  subjection  under  the  government  of  a 
superior. 

The  fancying  and  the  changing  of  places  have 
deceived  many. 

It  is  true,  every  one  is  desirous  of  acting  accord- 
ing to  his  own  liking,  and  is  more  inclined  to  such 
as  are  of  his  own  mind. 

But  if  God  be  amongst  us,  we  must  sometimes 
give  up  our  own  opinion  for  the  blessing  of 
peace. 

Who  is  so  wise  as  to  be  able  fully  to  know  all 
things  ? 

Therefore  trust  not  too    much  to  thine  own 


OF  A  VOIDING  MANY  WORDS.  15 

notions  ;  but  be  willing  even  gladly  to  hear  the 
sentiments  of  others. 

Although  thine  opinion  be  good,  yet,  if  for  God's 
sake  thou  leavest  it  to  follow  that  of  another,  it  will 
be  more  profitable  to  thee. 

For  I  have  often  heard  that  it  is  safer  to  hear 
and  take  counsel  than  to  give  it. 

It  may  also  happen  that  each  man's  idea  may  be 
good ;  but  to  refuse  to  yield  to  others,  when  reason 
or  a  just  cause  requires  it,  is  a  sign  of  pride  and 
wilfulness. 


Chapter  X.— Of  Avoiding  Superfluity 
OF  Words. 

Fly  the  tumult  of  men  as  much  as  thou  canst ; 
for  treating  of  worldly  affairs  is  a  great  hindrance, 
although  they  be  discoursed  of  with  a  simple  inten- 
tion. 

For  we  are  soon  tainted  by  vanity  and  led 
captive. 

Oft  times  I  could  wish  I  had  been  silent,  and  that 
I  had  not  been  in  company  with  men. 

But  why  are  we  so  willing  to  talk  and  discourse 
with  one  another,  albeit  we  seldom  return  to  silence 
without  hurt  of  conscience  ? 

The  reason  why  we  are  so  willing  to  talk  is,  be- 
cause by  discoursing  together  we  seek  comfort  from 
one  another,  and  would  gladly  ease  the  heart 
wearied  by  various  thoughts. 


i6  THE  IMITATION  OF  CHRIST. 

And  we  willingly  talk  and  think  much  of  such 
things  as  we  much  love  and  desire,  or  of  those 
which  we  imagine  contrary  to  us. 

But,  alas,  it  is  often  in  vain,  and  to  no  purpose  ; 
for  this  outward  consolation  is  no  small  hindrance 
to  inward  and  divine  comfort. 

Therefore  we  must  watch  and  pray,  that  our  time 
pass  not  away  idly. 

If  it  be  lawful  and  expedient  to  speak,  speak 
those  things  which  may  edify. 

A  bad  habit,  and  a  neglect  of  our  advance- 
ment, is  the  great  cause  of  our  keeping  so  little 
guard  upon  our  mouth. 

But  devout  conferences  on  spiritual  things  help 
very  much  to  spiritual  progress,  especially  where 
persons  of  the  same  mind  and  spirit  are  associated 
together  in  God. 


Chapter  XL — Of  acquiring  Peace  and 
OF  Zeal  in  Progress. 

We  might  have  much  peace,  if  we  would  not 
busy  ourselves  with  the  sayings  and  doings  of 
others,  and  with  things  which  are  no  concern  of 
ours. 

How  can  he  remain  long  in  peace  who  entan- 
gles himself  with  the  cares  of  others  ;  who  seeks 
occasions  for  going  abroad,  and  who  is  little  or 
seldom  inwardly  recollected  ! 


OF  ACQUIRING  PEACE  AND  ZEAL.        17 

Blessed  are  the  single-hearted,  for  they  shall 
have  much  peace. 

What  is  the  reason  why  some  of  the  saints  were 
so  perfect  and  contemplative  ? 

Because  they  made  it  their  study  wholly  to  mor- 
tify in  themselves  all  earthly  desires  :  and  thus  they 
were  enabled  to  cleave  with  the  whole  marrow  of 
their  hearts  to  God,  and  freely  to  give  their  leisure 
to  themselves. 

\Ye  are  too  much  taken  up  with  our  own  pas- 
sions, and  too  anxious  about  transitory  things. 

And  seldom  do  we  perfectly  overcome  so  much 
as  one  vice,  nor  are  we  inflamed  with  the  desire  to 
improve  every  day ;  and  therefore  we  remain  cold 
and  lukewarm. 

If  we  were  perfectly  dead  to  ourselves,  and  no 
wise  entangled  in  our  inner  hearts,  then  might  we 
be  able  to  relish  things  divine,  and  experience 
something  of  heavenly  contemplation. 

The  one  and  the  great  hindrance  is,  that  we  are 
not  free  from  passions  and  lusts,  and  do  not  strive 
to  enter  upon  the  perfect  way  of  the  saints. 

And  so  when  we  meet  with  even  a  small  diffi- 
culty, we  are  too  quickly  dejected,  and  we  turn 
away  for  human  consolation. 

If  we  would  strive  like  valiant  men  to  stand  in 
the  battle,  doubtless  we  should  see  the  help  of  the 
Lord  held  over  us  from  heaven. 

For  he  is  ready  to  help   those  who  fight  and 

3 


i8  THE  IMITATION  OF  CHRIST, 

trust  in  his  grace  :  he,  who  furnishes  us  with 
occasions  of  fighting  that  we  may  overcome. 

If  we  place  our  progress  in  religion  in  outward 
observances  only,  our  devotions  will  quickly  be  at 
an  end. 

But  let  us  lay  the  axe  to  the  root,  that,  being 
purged  from  passions,  we  may  possess  a  quiet  mind. 

If  eveiy  year  we  rooted  out  one  vice  we  should 
soon  become  perfect  men. 

But  now  we  often  observe,  on  the  contrary,  that 
we  find  we  were  better  and  more  pure  in  the  be- 
ginning of  our  conversion,  than  after  many  years 
of  profession. 

Our  fervour  and  progress  ought  to  be  every  day 
greater  ;  but  now  it  is  esteemed  a  great  matter  if  a 
man  can  retain  part  of  his  first  fervour. 

If  we  Avould  do  a  little  violence  to  ourselves  in 
the  beginning,  we  might  afterwards  do  all  things 
with  ease  and  joy. 

It  is  hard  to  leave  off  old  habits,  but  harder 
yet  to  go  against  our  own  Avill. 

But  if  thou  dost  not  overcome  things  that  are 
small  and  light,  when  wilt  thou  overcome  greater 
difficulties  ? 

Resist  thine  inclination  in  the  beginning,  and 
unlearn  the  evil  habit ;  lest  perhaps  by  little  and 
little  it  bring  thee  into  greater  difficulty. 

Oh,  if  thou  wert  sensible  how  much  peace  thou 
wouldest  procure  for  thyself  and  joy  for  others,  by 
rightly  ordering  thyself,  methinks  thou  wouldest  be 
more  solicitous  for  thy  spiritual  progress  ! 


OF  THE  ADVANTAGE  OF  ADVERSITY.     19 


Chapter  XIL— Of  the  Advantage  of 
Adversity. 

It  is  good  for  us  to  have  sometimes  troubles  and 
adversities  ;  for  they  make  a  man  enter  into  him- 
self, that  he  may  know  that  he  is  in  banishment, 
and  may  not  place  his  hope  in  any  thing  of  this 
world. 

It  is  good  that  we  sometimes  suffer  contradic- 
tions and  that  men  have  an  evil  or  imperfect 
opinion  of  us,  even  when  we  do  and  intend  well. 

These  things  are  often  helps  to  humility,  and 
defend  us  from  vain  gloiy. 

For  then  we  better  seek  God,  our  inward  wit- 
ness, when  outwardly  men  hold  us  cheap,  and  do 
not  think  well  of  us. 

Therefore  should  a  man  establish  himself  in  such 
manner  in  God,  as  to  have  no  need  of  seeking  many 
consolations  from  men. 

When  a  man  of  good  will  is  troubled  or  tempted, 
or  afflicted  with  evil  thoughts,  then  he  better  un- 
derstands what  need  he  has  of  God,  without  whom 
he  finds  he  cannot  do  any  good. 

Then  also  he  laments,  sighs,  and  prays,  by  reason 
of  the  miseries  which  he  suffers. 

Then  is  he  weary  of  living  longer,  and  wishes 
death  to  come,  that  he  may  be  dissolved  and  be 
with  Christ. 

Then  also  he  well  perceives  that  perfect  security 
and  full  peace  cannot  long  abide  in  this  world. 


THE  IMITATION  OF  CHRIST. 


Chapter  XIII. —Of  Resisting  Tempta- 
tion. 

As  long  as  we  live  in  this  world  we  cannot  be  with- 
out tribulation  and  temptation. 

Whence  it  is  written  in  Job,  The  life  of  man  on 
earth  is  a  temptation. 

Therefore  ought  every  one  to  be  solicitous  about 
his  temptations,  and  to  watch  in  prayer  :  lest  the 
devil,  who  never  sleeps,  but  goeth  about  seeking 
whom  he  may  devour,  find  occasion  to  deceive  him. 

No  man  is  so  perfect  and  holy  as  not  sometimes 
to  have  temptations  ;  and  we  cannot  be  wholly 
without  them. 

Yet  temptations  are  often  very  useful  to  a 
man,  although  they  be  troublesome  and  grievous  ; 
for  in  them  a  man  is  humbled,  purified,  and  in- 
structed. 

All  the  saints  have  passed  through  many  tribula- 
tions and  temptations,  and  have  profited  by  them  : 
and  they,  who  could  not  support  temptations,  fell 
away  and  became  reprobate. 

There  is  not  any  order  so  holy,  nor  place  so  re- 
tired, where  there  are  not  temptations  and  adver- 
sities. 

A  man  is  never  entirely  secure  from  temptations 
as  long  as  he  lives,  because  we  have  v/ithin  us  the 


OF  RESISTING   TEMPTATION.  21 

source  of  temptation,  in  that  we  were  born  in  con- 
cupiscence. 

When  one  temptation  or  tribulation  is  over, 
another  comes  on  ;  and  we  shall  have  always  some- 
thing to  suffer,  because  we  have  lost  the  good  of 
our  happiness. 

Many  seek  to  fly  temptations,  and  fall  into  them 
more  grievously. 

By  flight  alone  we  cannot  overcome  ;  but  by 
patience  and  true  humility  we  are  made  stronger 
than  all  enemies. 

He  who  only  turns  aside  from  them  outwardly 
and  does  not  pluck  out  the  root  of  them,  will  make 
but  little  advance;  nay,  temptations  will  sooner 
return  to  him,  and  he  will  find  himself  in  a  worse 
condition. 

By  degrees  and  by  patience  with  long-suffering, 
thou  shalt  by  God's  help  better  overcome  them, 
than  by  harshness  and  by  thine  own  restless  striving. 

In  temptation  often  take  counsel,  and  deal  not 
roughly  with  one  that  is  tempted  ;  but  console  him 
as  thou  wouldst  wish  to  be  done  to  thyself. 

Inconstancy  of  mind,  and  small  confidence  in 
God,  are  the  beginning  of  all  temptations  to  evil. 

For  as  a  ship  without  a  rudder  is  driven  to  and 
fro  by  the  waves,  so  the  man  who  is  remiss  and 
gives  up  his  resolution,  is  many  ways  tempted. 

As  fire  tries  iron,  so  temptation  tries  a  just  man. 
We  often  know  not  what  we  can  do ;  but  tempta- 
tion discovers  what  we  are. 


22  THE  IMITATION  OF  CHRIST. 

However  we  must  be  watchful,  especially  in  the 
beginning  of  temptation  ;  because  then  the  enemy 
is  more  easily  overcome,  if  he  is  in  no  wise  suffered 
to  come  in  at  the  door  of  the  mind,  but  is  met  out- 
side the  threshold  as  soon  as  he  has  knocked. 

Whence  a  certain  man  said  :  Withstand  the  be- 
ginning, after-remedies  come  too  late. 

For  first  a  bare  thought  comes  to  the  mind ;  then 
a  strong  imagination  ;  afterwards  pleasure,  and  evil 
motion,  and  consent. 

And  thus  by  little  and  little  the  wicked  enemy 
gets  ful  entrance,  because  he  is  not  resisted  in  the 
beginning. 

And  the  longer  a  man  is  sluggish  in  resisting, 
the  weaker  he  daily  becomes  in  himself,  and  the 
stronger  the  enemy  becomes  against  him. 

Some  suffer  greater  temptations  in  the  beginning 
of  their  conversion,  and  some  in  the  end. 

And  some  there  are  who  are  much  troubled,  ^^'e 
may  say  all  their  life. 

Some  are  but  lightly  tempted,  according  to  the 
wisdom  and  equity  of  the  ordinance  of  God,  who 
weighs  the  state  and  merits  of  men,  and  pre-ordains 
all  for  the  salvation  of  his  elect. 

W^e  must  not  therefore  despair  when  we  are 
tempted,  but  must  pray  to  God  with  so  much  the 
more  fervour,  that  he  may  vouchsafe  to  help  us  in 
all  tribulation  ;  who,  according  to  the  saying  of 
Paul,  will  doubtless  with  the  temptation  make  such 
a  way  of  escape  that  we  may  be  able  to  bear  it. 

Let  us  therefore  humble  our  souls   under  the 


OF  AVOIDING  RASH  JUDGMENT.  23 

hand  of  God  in  all  temptation  and  tribulation ;  for 
he  will  save  and  exalt  the  humble  in  spirit. 

In  temptations  and  tribulations  the  progress  of  a 
man  is  tested  :  and  in  them  there  is  greater  merit, 
and  his  virtue  is  more  apparent. 

Nor  is  it  much  if  a  man  be  devout  and  fervent 
when  he  feels  no  trouble;  but  if  in  the  time  of 
adversity  he  bears  up  with  patience,  there  will  be 
hope  of  great  advance. 

Some  are  preserved  from  great  temptations,  and 
are  often  overcome  in  daily  little  ones  ;  that,  being 
humbled,  they  may  never  presume  of  themselves  in 
great  things,  since  they  are  weak  in  such  small 
things. 


Chapter  XIV.— Of  Avoiding  Rash 
Judgment. 

Turn  thine  eyes  back  upon  thyself,  and  take  heed 
thou  judge  not  the  doings  of  others. 

In  judging  others  a  man  labours  in  vain,  often 
errs,  and  easily  sins  ;  but  in  judging  and  looking 
into  himself  he  always  labours  with  fruit. 

We  often  judge  of  a  thing  according  as  we  have 
it  at  heart ;  for  we  easily  lose  true  judgment  through 
private  affection. 

If  God  were  always  the  one  aim  of  our  desire, 
we  should  not  so  easily  be  disturbed  at  resistance 
to  our  opinions. 

But  there  is  often  something  lying  hid  within. 


24  THE  IMITATION  OF  CHRIST. 

or  occurring  from  without,  which  draws  us  also 
along  with  it. 

Many  secretly  seek  themselves  in  what  they  do, 
and  know  it  not. 

They  seem  also  to  continue  in  good  peace,  when 
aught  is  done  according  to  their  will  and  judg- 
ment ;  but  if  it  be  done  otherwise  than  they  wish, 
they  are  soon  moved  and  become  sad. 

Difference  of  thoughts  and  opinions  is  too  often 
the  source  of  dissensions,  as  among  friends  and 
citizens  so  amongst  religious  and  devout  persons. 

An  old  habit  is  with  difficulty  relinquished ; 
and  no  man  is  led  willingly  further  than  he  himself 
sees. 

If  thou  reliest  more  upon  thine  own  reason  or 
industiy  than  upon  the  virtue  that  subjects  to  Jesus 
Christ,  thou  wilt  seldom  and  slowly  be  an  enligh- 
tened man  ;  for  God  wills  us  to  be  perfectly  sub- 
ject to  himself,  and  to  transcend  all  reason  by 
the  ardour  of  our  love. 


Chapter  XV.— Of  Works  done  out  of 
Charity. 

No  evil  should  be  done  either  for  any  thing  in  the 
world,  or  for  the  love  of  any  man  ;  but  for  the 
profit  of  one  that  stands  in  need,  a  good  work  is 
sometimes  freely  to  be  given  up  for  a  while,  or 
rather  to  be  changed  for  a  better. 


OF   WORKS  DONE  OUT  OF  CHARITY.     25 

For  this  is  not  the  undoing  of  a  good  work,  but 
the  exchanging  it  for  a  better. 

Without  charity  the  outward  work  profits  nothing ; 
but  whatever  is  done  through  charity,  be  it  never 
so  httle  and  contemptible,  all  becomes  fruitful. 

For  God  weighs  more  with  how  much  love  a 
man  works  than  how  much  he  does. 

He  does  much  who  loves  much. 

He  does  much  who  does  well  what  he  does. 

He  does  \A'ell  who  serves  rather  the  common 
good  than  his  own  will. 

That  seems  often  to  be  charity  which  is  rather 
yearning  of  the  flesh  ;  because  natural  inclination, 
our  own  self-will,  hope  of  reward,  love  of  our  own 
ease,  will  seldom  be  wanting. 

He  that  has  true  and  perfect  charity,  seeks  him- 
self in  nothing,  but  desires  only  the  glory  of  God 
to  be  wrought  in  all  things. 

He  envies  no  man,  because  he  loves  no  private 
joy  ;  nor  does  he  desire  to  rejoice  in  himself;  but 
above  all  good  things  to  be  made  happy  in  God. 

He  attributes  nothing  of  good  to  any  man,  but 
refers  it  wholly  to  God,  from  whom  all  things 
proceed  as  from  their  fountain  ;  in  whom  as  their 
last  end  all  the  saints  rest  with  joy. 

Oh,  he  that  had  but  one  spark  of  true  charity 
would  doubtless  perceive  that  all  earthly  things  are 
full  of  vanity. 


26  THE  IMITATION  OF  CHRIST. 


Chapter  XVL — Of  Bearing  the 
Defects  of  Others. 

What  a  man  cannot  amend  in  himself  or  others 
he  should  bear  with  patience,  till  God  ordains  other- 
wise. 

Think  that  perhaps  it  is  better  so  for  thy  trial  and 
patience,  without  which  our  merits  are  of  little 
worth. 

Thou  shouldest,  nevertheless,  under  su.ch  hin- 
drances, earnestly  pray  that  God  may  vouchsafe  to 
help  thee,  and  that  thou  mayesi  bear  them  in  a 
Jcindly  spirit. 

If  any  one,  after  being  once  or  twice  admonished, 
does  not  give  in,  contend  not  with  him  ;  but  leave 
all  to  God,  that  his  will  may  be  done  and  that  he 
may  be  honoured  in  all  his  servants,  who  knows 
well  how  to  bring  good  out  of  evil. 

Study  to  be  patient  in  bearing  with  the  defects 
and  infirmities  of  others,  of  what  kind  soever  ;  be- 
cause thou  also  hast  many  things  which  others  must 
bear  withal. 

If  thou  canst  not  make  thyself  such  as  thou 
wouldest  be,  how  canst  thou  have  another  to  thy 
liking  ? 

We  would  willingly  have  others  perfect,  and  yet 
we  mend  not  our  own  defects. 

We  would  have  others  strictly  corrected,  but\\'ill 
not  be  corrected  ourselves. 


OF   THE  MONASTIC  LIFE.  27 

The  large  liberty  of  others  displeases  us,  and  yet 
we  would  not  be  denied  what  we  ask  for. 

We  will  that  others  should  be  bound  by  laws, 
and  we  suffer  not  ourselves  to  be  in  any  wise  re- 
strained. 

Thus  it  is  evident  how  seldom  we  weigh  our 
neighbour  in  the  same  balance  with  ourselves. 

If  all  were  perfect,  what  should  we  then  have  to 
suffer  from  others  for  the  sake  of  God  ? 

But  now  God  has  so  ordained  that  we  may 
learn  to  bear  one  another's  burdens;  for  there  is 
no  man  without  defect,  no  man  without  his  bur- 
den, no  man  sufiftcient  for  himself,  no  man  wise 
enough  for  himself;  but  we  must  support  one 
another,  comfort  one  another,  assist,  instruct  and 
admonish  one  another. 

But  how  great  is  the  virtue  of  each,  best  appears 
in  occasion  of  opposition ;  for  occasions  do  not 
make  a  man  frail,  but  show  what  he  is. 


Chapter  XVII. — Of  the  Monastic  Life. 

Thou  must  learn  to  break  thine  own  will  in  many 
things,  if  thou  wilt  keep  peace  and  concord  with 
others. 

It  is  no  small  matter  to  dwell  in  a  monasteiy  or 
in  a  congregation,  and  to  live  therein  without  re- 
proof, and  to  persevere  faithful  till  death. 


28  THE  IMITATION  OF  CHRIST. 

Blessed  is  he  who  has  lived  well  in  one  and  the 

same  place,  and  made  a  happy  end. 

If  thou  wilt  stand  as  thou  oughtest  and  make 
progress,  look  upon  thyself  as  a  banished  man,  a 
stranger  upon  earth. 

Thou  must  be  content  to  become  a  fool  for  Christ 
if  thou  wouldest  lead  a  religious  life. 

The  habit  and  the  tonsure  contribute  little  ;  it  is 
a  change  of  manners  and  an  entire  mortification  of 
the  passions  that  make  a  true  religious. 

He  who  seeks  any  other  thing  than  God  only, 
and  the  salvation  of  his  soul,  will  find  nothing  but 
trouble  and  sorrow. 

He  cannot  even  long  remain  in  peace,  who  does 
not  strive  to  be  the  least  and  to  be  subject  to  all. 

Thou  camest  hither  to  serve,  not  to  rule  :  know 
that  thou  art  called  to  suffer  and  to  labour,  not  to 
be  idle  and  talkative. 

Here,  then,  men  are  tried  as  gold  in  the  fui-nace. 

Here  no  man  can  stand,  unless  he  be  willing 
with  all  his  heart  to  humble  himself  for  God. 


EXAMPLES  OF  THE  HOL  Y  FA  THERS.    29 


Chapter  XVIIL— Of  the  Examples  of 
THE  Holy  Fathers. 

Look  upon  the  lively  examples  of  the  holy  fathers, 
in  whom  true  perfection  and  religion  were  a  shining 
light,  and  thou  wilt  see  how  little  and  almost 
nothing  that  is  which  we  do. 

Alas,  what  is  our  life  if  compared  to  theirs  ! 

The  saints  and  friends  of  Christ  served  the  Lord 
in  hunger  and  thirst,  in  cold  and  nakedness,  in 
labour  and  weariness,  in  watchings  and  fastings,  in 
prayers  and  holy  meditations,  in  persecutions  and 
many  reproaches. 

Oh,  how  many  and  grievous  tribulations  have 
the  apostles^  martyrs,  confessors,  virgins,  and  all 
the  rest  suffered,  who  made  up  their  minds  to  fol- 
low the  footsteps  of  Christ !  For  they  hated  their 
lives  in  this  world,  that  they  might  possess  them 
for  life  eternal. 

Oh,  how  strict  and  detached  a  life  the  holy 
fathers  led  in  the  desert !  What  long  and  grievous 
temptations  they  endured  !  How  often  were  they 
molested  by  the  enemy  !  What  frequent  and  fer- 
vent prayers  they  offered  to  God  !  What  rigorous 
fasts  they  observed  !  What  great  zeal  and  fervour 
had  they  for  their  spiritual  progress  !  How  strong 
a  war  they  waged  for  the  overcoming  their  vices  ! 


30  THE  IMITATION  OF  CHRIST. 

How  pure  and  upright  was  their  intention  towards 
God! 

They  laboured  all  the  day,  and  in  the  night  they 
gave  themselves  to  long  prayers ;  though  even 
whilst  they  were  at  work,  they  ceased  not  from 
mental  prayer. 

They  spent  all  their  time  profitably  :  every  hour 
seemed  short,  which  they  spent  with  God  :  and 
through  the  great  sweetness  of  contemplation  they 
forgot  even  the  necessity  of  their  bodily  refresh- 
ment. 

They  renounced  all  riches,  dignities,  honours, 
friends,  and  kindred  ;  they  desired  to  have  nothing 
of  this  world  ;  they  scarcely  took  the  necessaries  of 
life  ;  attention  to  the  body,  even  when  needful,  was 
irksome  to  them. 

They  were  poor  therefore  as  to  earthly  things, 
but  very  rich  in  grace  and  virtues. 

Outwardly  they  lacked,  but  inwardly  they  were 
refreshed  with  grace  and  divine  consolation. 

They  were  strangers  to  the  world,  but  near  to 
God,  and  his  familiar  friends. 

They  seemed  to  themselves  as  naught,  and  were 
despised  by  this  world  ;  but  were  precious  and  be- 
loved in  the  eyes  of  God. 

They  stood  in  true  humility,  they  lived  in  simple 
obedience,  they  walked  in  charity  and  patience  ; 
and  therefore  they  daily  advanced  in  spirit,  and 
obtained  great  favour  with  God. 

They  were  given  as  an  example  for  all  religious, 
and  ought  more  to  excite  us  to  make  good  progress 


EXAMPLES  OF  THE  HOLY  FATHERS.    31 

than  should  the  number  of  the  lukewarm  make  us 
grow  slack. 

Oh,  how  great  was  the  fervour  of  all  religious  in 
the  beginning  of  their  holy  institution  ! 

Oh,  how  great  their  devotion  in  prayer  !  How 
great  their  zeal  for  virtue  ! 

What  great  discipline  was  in  force  amongst 
them  !  What  great  reverence  and  obedience  in  all 
flourished  under  the  rule  of  a  superior  ! 

Their  footsteps  remaining  still  bear  witness  that 
they  were  truly  holy  and  perfect  men,  who,  waging 
war  so  stoutly,  trod  the  world  under  their  feet. 

Now  he  is  thought  great,  M'ho  is  not  a  transgres- 
sor, who  can  with  patience  endure  what  he  has 
undertaken. 

Oh,  the  lukewarmness  and  negligence  of  our 
state,  that  we  so  quickly  fall  away  from  our  former 
fervour,  and  are  now  through  sloth  and  listlessness 
even  weary  of  living  ! 

Would  that  advancement  in  virtues  be  not 
wholly  asleep  in  thee,  who  hast  often  seen  many 
examples  of  the  devout ! 


THE  IMITATION  OF  CHRIST. 


Chapter  XIX.  — Of  the  Exercises  of  a 
Good  Religious. 

The  life  of  a  good  religious  ought  to  be  eminent  in 
all  virtues,  so  that  he  may  be  such  inwardly  as  he 
appears  to  men  outwardly. 

And  wath  good  reason  ought  he  to  be  much  more 
within  than  he  appears  without ;  because  he  who 
beholds  us  is  God,  of  whom  we  ought  exceedingly 
to  stand  in  awe  wherever  we  are,  and  to  walk  pure 
as  angels  in  his  sight. 

We  ought  every  day  to  renew  our  resolution,  and 
to  rouse  ourselves  to  fervour,  as  if  it  were  the  first 
day  of  our  conversion,  saying  : 

Help  me,  O  Lord  God,  in  my  good  resolution 
and  in  thy  holy  service,  and  give  me  grace  this  very 
day  really  and  truly  to  begin,  for  what  I  have 
hitherto  done  is  nothing. 

According  as  our  resolution  is,  will  be  the  course 
of  our  advancement  :  and  he  has  need  of  much 
diligence  who  would  advance  much. 

But  if  he  who  makes  a  strong  resolution  often 
fails,  what  will  he  do  who  seldom  or  but  languidly 
resolves  ? 

The  falling  off  from  our  resolution  happens  in 
divers  ways  ;  and  a  light  omission  in  our  exercises 
seldom  passes  without  some  loss. 


EXERCISES  OF  A    GOOD  RELIGIOUS.      33 

The  resolutions  of  the  just  depend  rather  on  the 
grace  of  God  than  on  their  own  wisdom  ;  and  in 
him  they  always  put  their  trust,  whatever  they  take 
in  hand. 

For  man  proposes,  but  God  disposes  :  nor  is 
the  way  of  man  in  himself. 

If  for  compassion,  or  with  a  design  to  the  profit 
of  our  brother,  we  sometimes  omit  an  accustomed 
exercise,  it  may  afterwards  be  easily  recovered. 

But  if  through  a  loathing  of  mind  or  negligence 
it  be  lightly  let  alone,  it  is  no  small  fault  and  will 
prove  hurtful. 

Though  we  do  what  we  can,  we  shall  still  be 
apt  to  fail  in  many  things. 

Yet  we  must  always  purpose  something  definite, 
and  in  particular  against  those  things  which  hinder 
us  most. 

We  must  examine  and  order  well  what  is  without 
and  within,  because  both  conduce  to  our  advance- 
ment. 

If  thou  canst  not  continually  recollect  thyself, 
do  it  sometimes,  and  at  least  once  a  day,  that  is  at 
morning  or  evening. 

In  the  morning  resolve,  in  the  evening  examine 
thy  doings,  how  thou  hast  behaved  this  day  in 
word,  work,  or  thought ;  because  in  these  per- 
haps thou  hast  often  offended  God  and  thy  neigh- 
bour. 

Gird  thee  like  a  man  to  resist  the  evil  attacks  of 
the  devil ;  bridle  gluttony,  and  thou  wilt  the  more 
easily  bridle  all  inclinations  of  the  flesh. 


34  THE  IMITATION  OF  CHRIST. 

Be  never  altogether  idle  :  but  be  either  reading 
cr  writing  or  praying  or  meditating,  or  labouring 
at  something  for  the  community. 

Yet  in  bodily  exercises  a  discretion  is  to  be 
used,  nor  are  they  to  be  undertaken  by  all  alike. 

Those  which  are  not  common  to  all  are  not  to  be 
done  in  public  ;  for  such  as  are  personal  are  more 
safely  done  in  secret. 

But  take  care  that  thou  be  not  slack  in  common 
exercises,  and  more  forward  in  those  of  thine  own 
choice  ;  but  having  fully  and  faithfully  performed 
what  thou  art  bound  to  do,  and  what  is  enjoined 
thee,  if  thou  hast  any  time  remaining,  give  thyself 
to  thyself  according  as  thy  devotion  shall  incline 
thee. 

All  cannot  have  the  same  exercise  ;  this  is  more 
proper  for  one,  and  that  for  another. 

Moreover,  according  to  the  diversity  of  times 
divers  exercises  are  more  pleasing  ;  for  some  relish 
better  on  festival  days,  others  on  common  days. 

We  need  one  kind  in  time  of  temptation,  and 
another  in  time  of  peace  and  rest. 

Some  things  we  willingly  think  about  when  we 
are  sad,  others  when  we  are  joyful  in  the  Lord. 

About  the  time  of  the  principal  festivals  we 
must  renew  our  good  exercises,  and  more  fervently 
implore  the  prayers  of  the  saints. 

As  feast  by  feast  returns  we  should  make  our 
resolution,  as  if  we  were  then  to  depart  out  of  this 
world  and  to  go  to  the  everlasting  feast. 


LOVE  OF  SOLITUDE  AND  SILENCE.      35 

Therefore  we  ought  carefully  to  prepare  our- 
selves at  holy  tides,  and  live  more  devoutly, 
and  keep  all  our  rule  more  strictly,  as  shortly 
about  to  receive  the  reward  of  our  labours  from 
God. 

And  if  it  be  deferred,  let  us  believe  that  we  are 
not  well  prepared,  and  as  yet  unworthy  of  the 
great  glory  which  shall  be  revealed  in  us  at  the 
appointed  time  ;  and  let  us  endeavour  to  prepare 
ourselves  better  for  our  departure. 

Blessed  is  that  servant,  saith  the  Evangelist 
Luke,  whom  his  Lord,  when  he  shall  come,  shall 
find  watching.  Amen,  I  say  to  you,  he  shall  set 
him  over  all  his  goods. 


Chapter  XX.— Of  the  Love  of  Solitude 
AND  Silence. 

Seek  a  proper  time  to  retire  into  thyself,  and 
often  think  over  the  benefits  of  God. 

Let  alone  curious  questions  ;  read  such  matters 
as  may  rather  move  thee  to  compunction  than  give 
thee  occupation. 

If  thou  wilt  withdraw  thyself  from  superfluous 
talk  and  idle  visits,  as  also  from  giving  ear  to  news 
and  reports,  thou  wilt  find  time  sufficient  and  proper 
to  employ  thyself  in  good  meditations. 

The  gi-eatest  of  the  saints  avoided  the  company 
of  men  as  much  as  they  could,  and  rather  chose 
to  live  to  God  in  secret. 


36  THE  IMITATION  OF  CHRIST. 

As  often  as  I  have  been  amongst  men,  said  one, 
I  have  returned  less  a  man  ;  this  we  often  expe- 
rience when  we  talk  long. 

It  is  easier  to  be  altogether  silent  than  not  to 
speak  a  word  too  much. 

It  is  easier  to  keep  retired  at  home  than  to  be 
able  to  be  sufficiently  upon  our  guard  abroad. 

Whosoever,  therefore,  strives  to  attain  to  inward 
and  spiritual  things,  must,  with  Jesus,  go  aside 
from  the  crowd. 

No  man  safely  goes  abroad  but  he  who  willingly 
lies  hid  at  home. 

No  man  speaks  safely  but  he  who  loves  to  hold 
his  peace. 

No  man  rules  safely  but  he  who  is  willingly  ruled. 

No  man  safely  commands  but  he  who  has 
learnt  well  to  obey. 

No  man  safely  rejoices  unless  he  have  within 
him  the  testimony  of  a  good  conscience. 

Yet  the  security  of  the  saints  was  always  full  of 
the  fear  of  God. 

Neither  were  they  less  careful  or  humble  in 
themselves  because  they  shone  forth  with  great 
virtues  and  grace. 

But  the  security  of  the  -svicked  arises  from  pride 
and  haughtiness,  and  in  the  end  turns  to  their 
own  deception. 

Never  promise  thyself  security  in  this  life, 
though  thou  seemest  to  be  a  good  religious  or  a 
devout  hermit. 


LOVE  OF  SOLITUDE  AND  SILENCE.       37 

Oftentimes  they  who  were  more  highly  esteemed 
by  men  have  been  in  greater  danger  by  reason  of 
their  too  great  confidence. 

So  that  for  many  it  is  better  not  to  be  altogether 
free  from  temptations,  but  to  be  often  assaulted, 
lest  they  be  too  secure  ;  lest  pei-haps  they  be  lifted 
up  with  pride,  lest  they  more  wantonly  fall  back 
upon  outward  consolations. 

Oh,  how  good  a  conscience  would  that  man 
preserve,  who  v/ould  never  seek  after  transitory 
joy,  nor  ever  busy  himself  with  the  world  ! 

Oh,  if  a  man  would  cut  away  all  vain  care,  and 
think  only  of  the  things  of  God  and  his  salvation, 
and  place  his  whole  hope  in  God,  what  great  peace 
and  quiet  would  he  possess  1 

No  man  is  worthy  of  heavenly  consolation  who 
has  not  diligently  exercised  himself  in  holy  com- 
punction. 

If  thou  wouldest  find  compunction  in  thy  veiy 
heart,  enter  into  thy  chamber  and  shut  out  the 
tumults  of  the  world,  as  it  is  written  :  Be  smitten 
with  compunction  in  your  chamber. 

Thou  wilt  find  in  thy  cell  what  thou  wilt  often 
lose  abroad. 

Thy  cell,  if  thou  continue  in  it,  grows  sweet  ; 
but,  if  thou  keep  not  to  it,  it  becomes  wearisome. 

If  in  the  beginning  of  thy  conversion  thou  didst 
well  inhabit  and  keep  thy  cell,  it  will  be  to  thee 
ever  after  a  dear  friend  and  a  most  welcome 
solace. 


38  THE  IMITATION  OF  CHRIST. 

In  silence  and  quiet  the  devout  soul  goes  forward, 
and  learns  the  hidden  things  of  the  Scriptures. 

There  she  finds  floods  of  tears,  with  which  she 
may  wash  and  cleanse  herself  every  night  ;  that 
so  she  may  become  the  more  familiar  with  her 
creator,  the  further  she  lives  from  all  worldly 
tumult. 

For  God  with  the  holy  angels  will  draw  nigh  to 
him  who  withdraws  himself  from  his  acquaintance 
and  friends. 

It  is  better  for  a  man  to  lie  hid  and  take  care  of 
himself,  than,  neglecting  himself,  to  work  miracles. 

It  is  praiseworthy  for  a  religious  man  to  go 
seldom  abroad,  to  shun  being  seen,  and  not  even 
to  desire  to  see  men. 

Why  dost  thou  wish  to  see  what  it  is  not  per- 
mitted thee  to  have  ?  The  world  passeth  away,  and 
the  desire  of  it. 

The  desires  of  sense  draw  thee  to  walk  abroad  ; 
but  when  the  hour  is  past,  what  dost  thou  bring 
back,  save  a  weight  upon  thy  conscience  and  dis- 
sipation of  heart  ? 

A  joyous  going  abroad  often  brings  forth  a 
mournful  return,  and  a  late  watch  spent  merrily 
makes  a  sad  morning. 

So  all  carnal  joy  enters  pleasantly,  but  in  the 
end  it  bites  and  kills. 

What  canst  thou  see  elsewhere,  which  thou 
seest  not  here  ?  Behold  the  heavens  and  the 
earth  and  all  the  elements  ;  for  of  these  are  all 
things  made. 


OF  COMPUNCTION  OF  HEART.  39 

What  canst  thou  see  anywhere  which  can  con- 
tinue long  under  the  sun  ? 

Thou  thinkest  perhaps  to  be  satisfied,  but  thou 
canst  not  attain  to  it. 

If  thou  couldest  see  all  things  at  once  before  thee, 
what  would  it  be  but  an  empty  show? 

Lift  up  thine  eyes  to  God  on  high,  and  pray  for 
thy  sins  and  negligences. 

Leave  vain  things  to  the  vain  ;  but  mind  thou 
the  things  which  God  has  commanded  thee. 

Shut  thy  door  u^Don  thee,  and  call  to  thee  Jesus 
thy  beloved. 

Stay  with  him  in  thy  cell;  for  nowhere  else  wilt 
thou  find  so  great  peace. 

If  thou  hadst  not  gone  abroad  and  heard  aught 
that  was  said,  thou  wouldest  have  kept  thyself 
better  in  good  peace  ;  but  since  thou  takest  pleasure 
sometimes  in  hearing  news,  thou  must  thence  sufier 
disturbance  of  heart. 


Chapter  XXL— Of  Compunction  of 
Heart. 

If  thou  wilt  make  any  progress,  keep  thyself  in 
the  fear  of  God  ;  and  be  not  too  free,  but  restrain 
all  thy  senses  under  discipline,  nor  give  thyself  up 
to  foolish  mirth. 

Give  thyself  to  compunction  of  heart  and  thou 
shalt  find  devotion. 


40  THE  IMITATION  OF  CHRIST. 

Compunction  opens  the  way  to  much  good, 
which  dissipation  of  mind  is  wont  quickly  to 
destroy. 

It  is  wonderful  that  any  man  can  wholly  rejoice 
in  this  life  who  considers  and  Aveighs  his  banish- 
ment and  the  many  dangers  of  his  soul. 

Through  levity  of  heart  and  the  little  thought  we 
have  of  our  defects,  we  feel  not  the  son-ows  of  our 
soul,  but  often  vainly  laugh  when  in  all  reason  we 
ought  to  weep. 

There  is  no  true  liberty  nor  good  joy  but  m  the 
fear  of  God  with  a  good  conscience. 

Happy  is  he  who  can  cast  away  all  hindrance 
from  distraction,  and  betake  himself  once  more  to 
the  oneness  of  holy  compunction. 

Happy  is  he  who  puts  away  from  himself  all 
that  may  defile  or  burden  his  conscience. 

Strive  manfully  ;  habit  is  overcome  by  habit. 

If  thou  canst  let  men  alone,  they  will  let  thee  alone 
to  do  what  thou  hast  to  do. 

Busy  not  thyself  with  matters  of  other  men,  nor 
entangle  thyself  with  the  affairs  of  the  great. 

Have  always  an  eye  upon  thyself  in  the  first 
place,  and  be  sure  to  admonish  thyself  rather  than 
all  thy  friends. 

If  thou  hast  not  the  favour  of  men,  be  not 
grieved  thereat  ;  but  let  this  be  thy  sorrow,  that 


OF  COMPUNCTION  OF  HEART.  41 

thou  dost  not  carry  thyself  so  well  and  so  circum- 
spectly as  it  would  become  a  servant  of  God  and  a 
devout  religious  to  live. 

It  is  oftentimes  more  profitable  and  more  secure 
for  a  man  not  to  have  many  consolations  in  this 
life,  especially  according  to  the  flesh. 

Yet,  that  we  have  not  divine  consolations,  or 
that  we  seldom  experience  them,  is  our  own  fault ; 
because  we  do  not  seek  compunction  of  heart,  nor 
cast  off  altogether  vain  and  outward  consolation. 

Know  thyself  unworthy  of  divine  consolation, 
but  rather  worthy  of  much  sorrow. 

When  a  man  has  perfect  compunction,  then 
the  whole  world  is  burdensome  and  bitter  to  him. 

A  good  man  always  finds  matter  enough  for 
mourning  and  weeping. 

For  whether  he  considers  himself  or  thinks  of 
his  neighbour,  he  knows  that  no  man  lives  here 
without  tribulation  ;  and  the  more  closely  he  con- 
siders himself,  the  more  he  grieves. 

The  matter  for  just  grief  and  inward  sorrow  is 
our  sins  and  vices,  in  which  we  lie  entangled  so 
that  we  are  seldom  able  to  contemplate  heavenly 
things. 

If  thou  wouldest  oftener  think  of  thy  death 
than  of  the  length  of  thy  life,  no  doubt  thou 
wouldest  more  fervently  amend  thyself. 

And  if  thou  didst  seriously  consider  in  thy  heart 
the  future  punishments  of  hell  or  purgatory,  I 
believe  thou  wouldest  willingly  endure  labour  and 
pain,  and  dread  no  kind  of  austerity. 


42  THE  IMITATION  OF  CHRIST. 

But  because  these  things  reach  not  down  to  the 
heart,  and  because  we  still  love  the  things  which 
delight  us,  therefore  we  remain  cold  and  very 
sluggish. 

It  is  oftentimes  the  poverty  of  the  spirit  which 
makes  the  wretched  body  so  easily  complain. 

Pray  therefore  humbly  to  the  Lord  that  he  may 
give  thee  the  spirit  of  compunction  ;  and  say  with 
the  prophet,  Feed  me,  O  Lord,  with  the  bread  of 
tears,  and  give  me  for  drink  tears  in  measure. 


Chapter  XXIL — Of  the  Consideration 
OF  the  Misery  of  Man. 

Thou  art  miserable  wherever  thou  art,  and  which 
way  soever  thou  turnest  thyself,  unless  thou  turn 
thyself  to  God. 

Why  art  thou  troubled  because  things  do  not 
succeed  with  thee  according  to  thy  will  and  desire? 

Who  is  there  who  has  all  things  according  to 
his  will  ? 

Neither  I,  nor  thou,  nor  any  man  upon  earth. 

There  is  no  man  in  the  world  without  some 
trouble  or  affliction,  though  he  be  king  or  pope. 

Who  is  it  that  is  most  at  ease  ?  doubtless  he 
who  is  willing  to  suffer  something  for  God. 

Many  unstable  and  weak  men  say,  Behold  how 
well  such  a  man  lives,  how  rich  he  is,  how  great, 
how  mighty  and  powerful. 


CONSIDERATION  OF  MISERY  OF  MAN.    43 

But  fix  thine  eyes  on  heavenly  goods,  and  thou 
wilt  see  that  all  these  temporal  things  are  no  goods 
at  all ;  but  are  very  uncertain,  and  rather  burden- 
some, because  they  are  never  possessed  without  care 
and  fear. 

The  happiness  of  a  man  consists  not  in  having 
temporal  things  in  abundance,  but  a  moderate 
competency  suffices  him. 

It  is  truly  a  miseiy  to  live  upon  earth. 

The  more  a  man  desires  to  be  spiritual,  the 
more  this  present  life  becomes  bitter  to  him  ; 
because  he  the  better  understands  and  the  more 
clearly  sees  the  defects  of  human  corruption. 

For  to  eat,  drink,  watch,  sleep,  rest,  labour, 
and  to  be  subject  to  other  necessities  of  nature,  is 
truly  a  great  misery  and  affliction  to  a  devout  man 
who  desires  to  be  released  and  free  from  all  sin. 

For  the  inward  man  is  very  much  burthened  in 
this  world  with  the  necessities  of  the  body. 

And  therefore  the  prophet  devoutly  prays  to  be 
freed  from  them  as  far  as  he  can,  saying :  From  my 
necessities  deliver  me,  O  Lord. 

But  woe  to  them  that  know  not  their  own 
misery  ;  and  greater  woe  to  them  that  love  this 
wretched  and  corruptible  life. 

For  some  there  are  who  love  it  to  that  degree, 
although  they  can  scarce  procure  necessaries  by 
labouring  or  begging,  that,  if  they  could  live 
always  here,  they  would  not  care  at  all  for  the 
kingdom  of  God. 

O  fools  and  faithless  of  heart,  who  lie  buried 


44  THE  IMITATION  OF  CHRIST. 

SO  deep  in  earthly  things  as  to  relish  nothing  Lut 
things  of  the  flesh. 

Miserable  wretches  !  they  will  in  the  end  find 
to  their  cost,  how  worthless  and  nothing  that  was 
which  they  loved. 

But  the  saints  of  God  and  all  the  devout  friends 
of  Christ  regarded  not  what  pleased  the  flesh  nor 
what  flourished  in  this  life,  but  their  whole  hope  and 
aim  panted  after  the  good  things  that  are  eternal. 

Their  whole  desire  tended  upwards  to  things 
lasting  and  invisible,  lest  the  love  of  visible  things 
should  draw  them  down  to  things  below. 

Lose  not,  brother,  thy  confidence  of  going  for- 
ward to  spiritual  things  ;  there  is  yet  time,  the 
hour  is  not  yet  past. 

Why  wilt  thou  put  ofT  thy  resolution  from  day 
to  day  ?  Arise,  and  begin  this  veiy  moment,  and 
say  :  Now  is  the  time  for  doing,  now  is  the  time 
to  fight,  now  is  the  proper  time  to  amend. 

When  thou  art  troubled  and  afflicted,  then  is 
the  time  to  merit. 

Thou  must  pass  through  fire  and  water,  before 
thou  comest  to  the  place  of  refreshing. 

Unless  thou  do  violence  to  thyself  thou  wilt  not 
overcome  vice. 

As  long  as  Ave  carry  about  us  this  frail  body,  we 
cannot  be  without  sin  nor  live  without  weariness 
and  sorrow. 

We  would  fain  be  at  rest  from  all  misery  ;  but, 
because  we  have  lost  innocence  by  sin,  we  have 
also  lost  true  blessedness. 


CONSIDERATION  OF  MISERY  OF  MAN.    45 

We  must  therefore  have  patience  and  wait  for 
the  mercy  of  God,  till  this  iniquity  pass  away  and 
mortahty  be  swallowed  up  of  life. 

Oh,  how  great  is  human  frailty,  which  is  always 
prone  to  vice  ! 

To-day  thou  confessest  thy  sins,  and  to-morrow 
thou  again  committest  what  thou  didst  confess. 

Now  thou  resolvest  to  take  care,  and  after  an 
hour  thou  dost  as  if  thou  hadst  never  resolved. 

We  have  reason  therefore  to  humble  ourselves 
and  never  to  think  anything  great  of  ourselves,  since 
we  are  so  frail  and  unstable. 

That  may  also  quickly  be  lost  through  negligence, 
which  with  much  labour  was  hardly  at  length 
gotten  by  grace. 

What  will  yet  become  of  us  in  the  end  who 
grow  lukewarm  so  soon  ? 

Woe  to  us  if  we  are  for  giving  ourselves  to  rest 
as  if  we  had  already  met  with  peace  and  security, 
when  as  yet  there  does  not  appear  any  trace  of 
true  holiness  in  our  life. 

It  would  be  very  needful  that  we  should  yet 
again,  like  good  novices,  be  instructed  in  all  excel- 
lent behaviour  ;  if  so  there  might  perchance  be 
hope  of  some  future  amendment  and  of  greater 
spiritual  progress. 


46  THE  IMITATION  OF  CHRIST. 


Chapter  XXIIL— Of  the  Thought  of 
Death. 

Very  soon  will  there  be  an  end  of  thee  here  : 
consider  thy  condition  elsewhere:  a  man  is  to-day, 
and  to-morrow  he  is  gone. 

But  when  he  is  taken  away  from  sight,  he 
quickly  also  passes  out  of  mind. 

Oh,  the  dulness  and  hardness  of  man's  heart, 
which  thinks  only  on  what  is  present,  and  looks 
not  still  more  to  the  things  that  are  to  come  ! 

Thou  oughtest  in  every  action  and  thought 
so  to  order  thyself  as  if  thou  wert  this  day  to 
die. 

If  thou  hadst  a  good  conscience  thou  wouldst 
not  much  fear  death. 

It  were  better  for  thee  to  take  heed  not  to  sin 
than  to  be  afraid  of  death. 

If  thou  art  not  prepared  to-day,  how  wilt  thou 
be  to-morrow  ? 

To-morrow  is  an  uncertain  day  ;  and  how  dost 
thou  know  that  thou  wilt  have  a  to-morrow  ? 

What  profits  it  to  live  long,  Avhen  we  are  so 
little  the  better  ? 

Ah,  a  long  life  does  not  always  mend  us,  but 
often  adds  to  our  guilt  ! 

Would  that  we  had  passed  but  one  day  well  in 
this  world  I 


OF  THE   THOUGHT  OF  DEATH.  47 

Many  count  the  years  of  their  conversion  ;  but 
oftentimes  the  fruit  of  amendment  is  small. 

If  it  be  full  of  fear  to  die,  perhaps  it  will  be  more 
dangerous  to  live  longer. 

Blessed  is  he  who  has  always  the  hour  of  death 
before  his  eyes,  and  every  day  disposes  himself  to 
die. 

If  thou  hast  ever  seen  a  man  die,  think  that 
thou  must  also  pass  through  the  same  way. 

In  the  morning  think  thou  wilt  not  come  to 
evening  ;  and  at  evening  dare  not  promise  thyself 
the  morning. 

Be  therefore  always  ready,  and  live  in  such  wise 
that  death  may  never  find  thee  unprepared. 

Many  die  suddenly  and  when  they  look  not  for 
it ;  for  the  Son  of  Man  will  come  at  the  hour  when 
he  is  not  looked  for. 

When  that  last  hour  shall  come,  thou  wilt  begin 
to  have  quite  other  thoughts  of  thy  whole  past  life, 
and  thou  wilt  be  exceedingly  grieved  that  thou  hast 
been  so  negligent  and  remiss. 

How  happy  and  prudent  is  he  who  strives  to  be 
such  now  in  life  as  he  desires  to  be  found  at  death. 

For  it  will  give  a  man  a  gi-eat  confidence  of 
dying  happily,  if  he  has  a  perfect  contempt  of  the 
world,  a  fervent  desire  of  advancing  in  virtue,  a 
love  of  discipline,  the  toil  of  penance,  a  ready 
obedience,  self-denial,  and  patience  in  bearing  all 
adversities  for  the  love  of  Christ. 

Thou  mayest  do  many  good  things  whilst  thou 


48  THE  IMITATION  OF  CHRIST. 

art  -well ;  but,  when  thou  art  sick,  I  know  not 
what  thou  canst  do. 

Few  are  improved  by  sickness  ;  they  also,  who 
go  on  many  pilgrimages,  seldom  become  holy. 

Trust  not  in  thy  friends  and  kinsfolk,  and  put  not 
off  the  care  of  thy  soul  to  hereafter ;  for  men  will 
sooner  forget  thee  than  thou  iraaginest. 

It  is  better  now  to  provide  in  time,  and  send 
some  good  before  thee,  than  to  trust  in  the  help  of 
others. 

If  thou  art  not  careful  for  thyself  now,  who  will 
be  careful  for  thee  hereafter? 

Now  time  is  very  precious  ;  now  is  the  day  of 
salvation  ;  now  is  the  acceptable  time. 

But  alas  !  that  thou  dost  not  more  profitably 
spend  this  time,  wherein  thou  canst  earn  that 
whereby  thou  mayest  live  for  ever.  The  time  will 
come,  when  thou  wilt  Avish  for  one  day  or  hour 
to  amend;  and  I  know  not  whether  thou  wilt 
obtain  it. 

Come  then,  my  beloved,  from  how  great  a 
danger  mayest  thou  deliver  thyself,  from  how 
great  a  fear  mayest  thou  be  freed,  if  thou 
wouldest  only  be  always  fearful,  and  looking  for 
death  ! 

j       Make  it  thine  aim  so  to  live  now,  that  in  the  hour 
j  of  thy  death  thou  mayest  rather  rejoice  than  fear. 
Learn  now  to  die  to  the  world,  that  then  thou 
mayest  begin  to  live  with  Christ. 

Learn  now  to  despise  all  things,  that  then  thou 
mayest  freely  go  to  Christ. 


OF   THE    THOUGHT  OF  DEATH.  49 

Chastise  thy  body  now  by  penance,  that  thou 
mayest  then  have  an  assured  confidence. 

All  fool !  why  dost  thou  think  to  live  long, 
AA  hen  thou  art  not  sure  of  one  day  ? 

How  many  have  been  deceived,  and  have  been 
unexpectedly  snatched  from  the  body  ! 

How  often  hast  thou  heard  it  related,  such  an 
one  was  slain  by  the  sword,  another  was  drowned, 
another  falling  from  on  high  broke  his  neck,  this 
man  grew  stark  in  chewing  his  food,  that  other 
came  to  his  end  when  he  was  at  play  ? 

Some  have  perished  by  fire,  some  by  steel,  some 
by  pestilence,  and  some  by  robbers. 

Thus  death  is  the  end  of  all  ;  and  man's  life 
passes  suddenly  like  a  shadow. 

Who  will  remember  thee  after  death,  and  who 
will  pray  for  thee  ? 

Do,  my  beloved,  do  now  all  thou  canst,  because 
thou  knowest  not  when  thou  shalt  die  ;  nor  knowest 
thou  what  shall  befall  thee  after  death. 

Whilst  thou  hast  time,  heap  up  to  thyself  undy- 
ing riches  ;  think  of  nothing  but  thy  salvation ; 
care  only  for  the  things  of  God. 

Make  now  to  thyself  friends  by  honouring  the 
saints  of  God  and  imitating  their  actions,  that  when 
thou  shalt  fail  in  this  life  they  may  receive  thee 
into  everlasting  habitations. 

Keep  thyself  as  a  pilgrim  and  a  stranger  upon 
earth,  to  whom  the  affairs  of  this  world  do  not  at 
all  belong. 


50  THE  IMITATION  OF  CHRIST. 

Keep  thy  heart  free  and  raised  upwards  to  God, 
because  thou  hast  here  no  abidhig  city. 

Send  thither  thy  daily  prayers  and  sighs  with 
tears,  that  thy  spirit  may  be  worthy  to  pass  after 
death  happily  to  the  Lord. 

Amen. 


Chapter  XXIV.— Of  Judgment,  and  the 

PUNISHxMENT   OF    SiNS. 

In  all  things  look  to  the  end,  and  see  how  thou 
wilt  be  able  to  stand  before  the  strict  judge,  from 
w^hom  nothing  is  hidden  ;  who  is  not  appeased  by 
bribes,  who  admits  no  excuses,  but  will  judge  that 
which  is  just. 

O  most  wretched  and  foolish  sinner,  what  answer 
wilt  thou  make  to  God,  who  knows  all  thy  evil 
deeds — thou,  who  sometimes  art  afraid  of  the  looks 
of  an  angry  man  ? 

Why  dost  thou  not  provide  for  thyself  against 
the  day  of  judgment,  when  no  man  can  be  excused 
or  defended  by  another,  but  when  every  one  will 
be  burden  enough  for  himself? 

Now  thy  labour  is  fruitful,  thy  tears  are  accept- 
able, thy  sighs  can  be  heard,  thy  sorrow  is  satisfac- 
tory and  purifying. 

A  patient  man  has  a  great  and  wholesome  puri- 
fication, who,  receiving  injuries,  is  more  concerned 
at  the  sin  of  another  than  his  own  wrong ;  who 


OF  JUDGMENT.  51 

willingly  prays  for  his  adversaries,  and  from  his 
heart  forgives  offences  ;  who  delays  not  to  ask 
pardon  of  others  ;  who  is  more  easily  moved  to  pity 
than  to  anger  :  who  often  does  violence  to  himself, 
and  strives  to  bring  the  flesh  wholly  under  subjec- 
tion to  the  spirit. 

It  is  better  now  to  purge  out  our  sins  and  cut 
away  our  vices,  than  to  reserve  them  to  be  purged 
hereafter. 

Truly  we  deceive  ourselves  through  the  inordi- 
nate love  Me  bear  to  the  flesh. 

\Vhat  other  things  shall  that  fire  feed  on  but  thy 
sins? 

The  more  thou  sparest  thyself  now,  and  followest 
the  flesh,  the  more  grievously  shalt  thou  suffer 
hereafter,  and  the  more  fuel  dost  thou  lay  up  for 
the  flame. 

In  what  things  a  man  hath  sinned,  in  these  shall 
he  be  more  heavily  punished. 

There  the  slothful  are  plied  with  fiery  goads, 
and  the  gluttons  will  be  tormented  with  extreme 
thirst  and  hunger. 

There  the  luxurious  and  the  lovers  of  pleasures 
will  be  bathed  in  burning  pitch  and  stinking  brim- 
stone, and  like  mad  dogs  the  envious  will  howl  for 
grief. 

There  is  no  vice  which  will  not  have  its  proper 
torment. 

There  the  proud  will  be  filled  with  all  confusion, 
and  the  covetous  be  straitened  with  most  miserable 
want. 

« 


52  THE  IMITATION  OF  CHRIST. 

There  one  hour  of  suffering  will  be  more  sharp 
than  a  hundred  years  spent  here  in  the  most  rigid 
penance. 

No  rest,  no  comfort  is  there  for  the  damned  ; 
but  here  there  is  now  and  then  pause  from  toil, 
and  we  receive  comfort  from  our  friends. 

Be  anxious  and  sorrowful  for  thy  sins  now,  that 
in  the  day  of  judgment  thou  mayest  be  secure 
with  the  blessed. 

For  then  shall  the  just  stand  with  great  constancy 
against  those  that  have  afflicted  them  and  kept 
them  down. 

Then  will  he  stand  to  judge,  Avho  now  humbly 
submits  himself  to  the  judgments  of  men. 

Then  the  poor  and  humble  will  have  great 
confidence,  and  the  proud  will  fear  on  every 
side. 

Then  he  will  seem  to  have  been  wise  in  this 
world,  who  learned  for  Christ  to  be  a  fool  and 
despised. 

Then  all  tribulation  suffei-ed  with  patience  will 
be  pleasing,  and  all  iniquity  shall  stop  her  mouth. 
Then  every  devout  man  will  rejoice,  and  every 
irreligious  man  will  mourn. 

Then  the  flesh  that  has  been  mortified  will 
triumph  more  than  if  it  had  always  been  nurtured 
in  delights. 

Then  will  the  poor  attire  shine,  and  fine  clothing 
appear  as  under  a  shade. 

Then  will  the  poor  cottage  be  more  commended 
than  the  gilded  palace. 


OF  JUDGMENT.  53 

Then  will  constant  patience  be  of  more  avail 
thai   all  the  power  of  the  world. 

Then  will  simple  obedience  stand  higher  than 
all  worldly  craftiness. 

Then  shall  a  pure  and  good  conscience  more  re- 
joice a  man  than  all  the  philosophy  he  has  learned. 

Then  shall  the  contempt  of  riches  weigh  more 
than  all  the  treasure  of  the  earth-born. 

Then  shalt  thou  be  more  comforted  because  thou 
hast  prayed  devoutly  than  because  thou  hast 
fared  daintily. 

Then  shalt  thou  be  more  glad  for  having  kept 
silence  than  for  much  gossip. 

Then  shall  holy  works  be  of  greater  value  than 
many  fair  words. 

Then  shall  a  strict  life  and  hard  penance  be 
more  pleasing  than  all  the  delight  of  earth. 

Learn  now  to  suffer  in  little  things,  that  then 
thou  mayest  be  delivered  from  more  grievous  suffer- 
ings. 

Tiy  first  here  what  thou  canst  suffer  hereafter. 

If  thou  canst  now  endure  so  little,  how  wilt 
thou  be  able  to  bear  everlasting  torments  ? 

If  a  little  suffering  now  makes  thee  so  impatient, 
what  will  hell- fire  do  hereafter? 

Behold  now,  thou  canst  not  truly  have  the 
two  joys,  to  delight  thyself  here  in  tlie  world,  and 
then  reign  with  Christ. 

If  to  this  day  thou  hadst  always  lived  in  honours 
and  pleasures,  what  would  it  all  avail  thee  if  thou 
wert  now  in  a  moment  to  die  ? 


54  THE  IMITATION  OF  CHRIST. 

All,  then,  is  vanity  but  to  love  God  and  to  serve 
him  only. 

P'or  he,  who  loves  God  with  his  whole  heart, 
fears  neither  death  nor  punishnaent  nor  judgment 
nor  hell ;  because  perfect  love  gives  secure  access 
to  God. 

But  it  is  not  wonderful  that  he,  who  still  takes 
delight  in  sin,  should  be  afraid  of  death  and  judg- 
ment. 

It  is  good,  however,  that,  if  love  as  yet  reclaim 
tliee  not  from  evil,  at  least  the  fear  of  hell  restrain 
thee. 

But  he  that  lays  aside  the  fear  of  God  will  not 
be  able  to  continue  long  in  good,  but  will  quickly 
run  into  the  snares  of  the  devil. 


Chapter  XXV.— Of  the  Fervent  Amend- 
ment OF  OUR  Whole  Life. 

Be  vigilant  and  diligent  in  the  service  of  God,  and 
often  think  for  what  end  thou  earnest  hither,  and 
why  thou  hast  left  the  world.  Was  it  not  that  thou 
mightest  live  to  God  and  become  a  spiritual  man? 

Strive  fervently  therefore  towards  perfection,  for 
in  a  short  time  thou  shalt  receive  the  reward  of  thy 
labours  ;  and  then  grief  and  fear  shall  no  more 
be  within  thy  borders. 

Thou  wilt  labour  a  little  now,  and  thou  shalt 
find  great  rest,  yea,  everlasting  joy. 

If  thovi  continue  faithful  and  fervent  in  working, 


% 

OF  AMENDMENT  OF  OUR    WHOLE  LIFE.  55 

God  will  doubtless  be  faithful  and  abundant   in 
rewarding. 

Thou  must  hold  fast  a  good  and  firm  hope  of 
gaining  the  palm  ;  but  thou  must  not  think  thyself 
secure,  lest  thou  wax  negligent  or  be  puffed  up. 

When  one  who  often  anxiously  wavered  between 
hope  and  fear,  was  one  day  consumed  with  sadness, 
he  prostrated  himself  in  prayer  in  the  church  before 
a  certain  altar,  and  revolved  these  things  within 
himself,  saying,  Oh,  if  I  did  but  know  that  I 
should  persevere  on  and  on  !  All  at  once  he  heard 
within  himself  the  divine  answer :  And  what 
wouldest  thou  do  if  thou  knewest  this  ?  Do  now 
what  then  thou  wouldest  resolve  to  do,  and  thou 
wilt  be  safe  enough. 

And  presently  being  comforted  and  strengthened, 
he  committed  himself  to  the  divine  will,  and  his 
anxious  wavering  ceased. 

Neither  had  he  a  mind  to  search  curiously  to 
know  what  should  befall  him  hereafter,  but  he 
studied  rather  to  inquire  what  was  the  acceptable 
and  perfect  will  of  God  for  the  beginning  and 
accomplishing  of  every  good  work. 

Trust  in  the  Lord  and  do  good,  saith  the  prophet, 
and  dwell  in  the  land,  and  thou  shalt  be  fed  with 
its  riches. 

There  is  one  thing  which  keeps  many  back  from 
progress  and  fervent  amendment — a  dread  of  the 
difficulty  or  the  labour  of  the  conflict. 

For  in  truth  they  advance  most  above  others 


56  THE  IMITATION  OF  CHRIST. 

in  virtue,  who  stx-ive  more  manfully  to  overcome 
those  things  which  they  find  more  grievous  and 
repugnant  to  them. 

For  there  a  man  makes  more  progress  and 
merits  greater  grace  where  he  more  overcomes 
and  mortifies  himself  in  spirit. 

But  all  men  have  not  so  much  to  overcome,  and 
to  mortify. 

Yet  he,  who  is  diligent  and  zealous,  although  he 
has  more  passions,  will  be  able  to  make  gi-eater 
progress  than  another,  who  is  of  good  conduct,  but 
is  withal  less  fervent  in  the  pursuit  of  virtues. 

Two  things  particularly  further  a  great  amend- 
ment :  these  are,  that  a  man  should  forcibly  with- 
draw himself  from  that  to  which  nature  is  viciously 
inclined,  and  earnestly  labour  for  that  good  which 
he  lacks  the  most. 

Study  likewise  to  fly  more  carefully  and  to  over- 
come those  faults  which  most  frequently  displease 
thee  in  others. 

Turn  all  occasions  to  thy  profit  ;  so  that,  if  thou 
seest  or  hearest  good  examples,  thou  mayest  be 
on  fire  to  imitate  them. 

But  if  thou  observe  anything  that  is  blame- 
worthy, take  heed  thou  do  not  the  same  ;  or  if 
thou  at  any  time  hast  done  it,  labour  to  amend 
thyself  out  of  hand. 

As  thine  eye  observes  others,  so  thou  art  also 
noted  by  others. 

How  pleasant  and  sweet  it  is  to  see  brethren 
fervent  and  devout,  regular  and  well-disciplined  ! 


OF  AMENDMENT  OF  OUR    WHOLE  LIFE.  57 

How  sad  it  is  and  grievous  to  see  those  walk 
disorderly  who  practise  nothing  of  that  to  which 
they  are  called. 

How  hurtful  it  is  to  neglect  the  very  object  of 
our  vocation,  and  to  turn  our  minds  to  things  that 
are  not  entrusted  to  us  ! 

Be  mindful  of  the  resolution  thou  hast  taken 
up,  and  set  before  thee  the  image  of  the  Cruci- 
fied. 

Well  mayest  thou  be  ashamed,  if  thou  hast 
looked  upon  the  life  of  Jesus  Christ,  that  thou 
hast  not  yet  studied  to  conform  thyself  more  to 
him,  although  thou  hast  been  long  in  the  way  of 
God. 

A  religious,  who  exercises  himself  seriously  and 
devoutly  in  the  most  holy  life  and  passion  of  the 
Lord,  will  find  there  abundantly  all  things  useful 
and  necessary  for  him  ;  nor  need  he  seek  any 
better  thing  beyond  Jesus. 

Oh,  if  Jesus  crucified  did  but  come  into  our 
heart,  how  quickly  and  sufficiently  should  we  be 
taught  ! 

A  fervent  religious  bears  and  takes  all  things 
well  that  are  commanded  him. 

A  negligent  and  lukewarm  religious  has  trouble 
upon  trouble,  and  is  straitened  on  every  side  ;  be- 
cause he  has  no  comfort  within,  and  is  forbidden 
to  seek  any  without. 

A  religious,  who  lives  in  neglect  of  his  rule,  lies 
open  to  dreadful  i-uin. 

He  who  seeks  to  be  more  loose  and  remiss  will 


58  THE  IMITATION  OF  CHRIST. 

always  be  straitened,  for  one  thing  or  other  will 
displease  him. 

How  do  so  many  other  religious,  who  live 
under  strict  monastic  discipline  ? 

They  seldom  go  abroad,  they  live  retired,  their 
diet  is  veiy  poor,  their  habit  coarse,  tliey  labour 
much,  they  speak  little,  they  watch  long,  they  rise 
early,  they  spend  much  time  in  prayer,  they  read 
often,  and  keep  themselves  in  all  discipline. 

Consider  the  Carthusians,  the  Cistercians,  and 
the  monks  and  nuns  of  divers  orders  ;  how  every 
night  they  rise  to  sing  psalms  to  the  Lord. 

It  would  therefore  be  a  sliame  for  thee  to  be 
sluggish  in  so  holy  an  exercise,  when  such  a  multi- 
tude of  religious  begin  with  joy  to  praise  God. 

Oh,  that  we  had  nothing  else  to  do  but  to  praise 
the  Lord  our  God  with  our  whole  heart  and 
mouth  ! 

Oh,  that  thou  didst  never  want  to  eat  or  drink 
or  sleep,  but  couldest  be  always  praising  God  and 
be  employed  solely  in  spiritual  exercises  ! 

Thou  wouldest  then  be  much  more  happy  than 
now,  whilst  from  some  need  or  other  thou  art 
serving  the  flesh. 

Would  there  were  no  such  necessities,  but  only 
the  spiritual  refreshments  of  the  soul,  which,  alas, 
we  taste  too  seldom  ! 

When  a  man  is  come  to  this,  that  he  seeks  his 
consolation  from  no  creature,  then  he  begins  to 
have  the  first  perfect  relish  for  God  ;  then  likewise 
will  he  be  well  content,  whatever  befall  him. 


OF  AMENDMENT  OF  OUR   WHOLE  LIFE.  59 

Then  will  he  neither  rejoice  for  much,  nor  be 
sorrowful  for  little,  but  he  puts  himself  wholly  and 
confidently  in  God's  hands,  who  is  to  him  all  in 
all ;  to  whom  nothing  perishes  or  dies,  but  all 
things  live  to  him,  and  at  his  beck  they  serve 
without  delay. 

Always  remember  the  end,  and  that  time  once 
lost  never  returns. 

Without  care  and  diligence  thou  shalt  never 
acquii-e  virtues. 

If  thou  beginnest  to  grow  lukewami  thou  wilt 
begin  to  be  uneasy. 

But,  if  thou  givest  thyself  to  fervour,  thou  wilt 
find  great  peace  ;  and  thou  wilt  feel  labour  lighter 
for  the  grace  of  God  and  love  of  virtue. 

A  fervent  and  diligent  man  is  ready  for  all 
things. 

It  is  harder  work  to  resist  vices  and  passions 
than  to  sweat  over  bodily  labours. 

He  that  shuns  not  small  defects,  by  little  and 
little  falls  into  greater. 

Thou  wilt  always  rejoice  in  the  evening,  if  thou 
spend  the  day  profitably. 

Watch  over  thyself,  stir  thyself  up,  admonish 
thyself;  and  whatever  becomes  of  others,  neglect 
not  thyself. 

The  greater  violence  thou  offerest  to  thyself,  the 
greater  progress  thou  wilt  make.     Amen. 


BOOK  11. 


ADMONITIONS   LEADING    TO 
THE  INTERIOR  LIFE, 


BOOK  II. 

Chapter  I.— Of  the  Interior  Life. 

The  kingdom  of  God  is  within  you,  saith  the 
Lord. 

Turn  thyself  with  thy  whole  heart  to  the  Lord 
and  forsake  this  miserable  world,  and  thy  soul  shall 
find  rest. 

Learn  to  despise  outward  things  and  to  give 
thyself  to  those  that  are  within,  and  thou  shalt  see 
the  kingdom  of  God  come  unto  thee. 

For  the  kingdom  of  God  is  peace  and  joy  in 
the  Holy  Spint,  which  is  not  given  to  the  wicked. 

Christ  will  come  to  thee,  holding  out  to  thee 
his  consolation,  if  thou  prepare  him  a  fit  dwelling 
within  thee. 

All  his  gIor>'  and  beauty  is  within,  and  therein 
he  takes  delight. 

Many  a  visit  does  he  make  to  the  interior  man, 
sweet  is  his  communication  with  him,  delightful 
his  consolation,  great  his  peace,  and  his  familiarity 
exceedingly  amazing. 

Come  therefore,  O  faithful  soul,  prepare  thy 
heart  for  this  thy  spouse,  that  he  may  vouchsafe  to 
come  to  thee  and  dwell  in  thee. 


64  THE  IMITATION  OF  CHRIST. 

For  so  he  saith:  If  any  man  love  me,  he  will  keep 
my  word,  and  we  will  come  to  him  and  will  make 
our  abode  with  him. 

Give  place  then,  for  Christ,  and  deny  entrance 
to  all  others. 

When  thou  hast  Christ,  thou  art  rich,  and  he  is 
sufficient  for  thee.  He  will  provide  for  thee  and 
faithfully  supply  thy  wants  in  all  things,  so  that 
thou  needest  not  trust  to  men. 

For  men  quickly  change  and  presently  fail  ;  but 
Christ  abides  for  ever,  and  stands  by  us  firmly 
even  to  the  end. 

There  is  no  great  confidence  to  be  put  in  a  frail 
and  mortal  man,  however  useful  and  dear;  nor 
much  grief  to  be  taken,  if  sometimes  he  be  against 
thee  and  cross  thee. 

They  who  are  with  thee  to-day,  may  be  against 
thee  to-morrow  ;  and  often  turn  round  and  change 
like  the  wind. 

Put  thy  whole  trust  in  God,  and  let  him  be  thy 
fear  and  thy  love.  He  will  answer  for  thee  and  do 
well  for  thee  what  is  for  the  best. 

Thou  hast  here  no  abiding  city  ;  and  wherever 
thou  art  thou  art  a  stranger  and  a  pilgrim  ;  nor 
wilt  thou  ever  have  rest,  unless  thou  be  most  closely 
united  to  Christ. 

Why  dost  thou  look  around  thee  here,  since  this 
is  not  the  place  of  thy  repose  ? 

Thy  dwelling  should  be  in  heaven,  and  all  things 
of  the  earth  are  only  to  be  looked  upon  as  in 
passing. 


OF  THE  INTERIOR   LIFE.  65 

All  things  pass  away,  and  thou  likewise  along 
with  them. 

See  that  thou  cleave  not  to  them,  lest  thou  be 
ensnared  and  perish. 

Let  thy  thought  be  with  the  Most  High,  and 
thy  prayer  directed  to  Christ  without  ceasing. 

If  thou  knowest  not  how  to  meditate  on  high 
and  heavenly  things,  rest  in  the  passion  of  Christ 
and  willingly  dwell  in  his  sacred  wounds. 

For,  if  thou  flee  devoutly  to  the  wounds  and 
precious  marks  of  Jesus,  thou  shalt  feel  great  com- 
fort in  tribulation  ;  neither  wilt  thou  much  regard 
the  being  despised  by  men,  but  wilt  easily  bear  up 
against  words  of  detraction. 

Christ  also  was  in  this  world  despised  by  men, 
and  in  his  greatest  need  forsaken  by  his  acquain- 
tance and  friends  in  the  midst  of  reproaches. 

Christ  was  willing  to  suffer  and  be  despised  ; 
and  dost  thou  dare  to  complain  of  any  one  ? 

Christ  had  adversaries  and  gainsayers ;  and 
wouldest  thou  have  all  to  be  thy  friends  and  bene- 
factors ? 

Whence  shall  thy  patience  be  crowned,  if  naught 
that  is  contrary  happen  unto  thee  ? 

If  thou  wilt  suffer  no  opposition,  how  wilt  thou 
be  a  friend  of  Christ  ? 

Bear  up  with  Christ  and  for  Christ,  if  thou  desirest 
to  reign  with  Christ. 

If  thou  hadst  once  perfectly  entered  into  the 
heart  of  Jesus  and  tasted  some  little  of  his  burning 
love,  then  wouldest  thou  not  care  at  all  for  thine 

6 


66  THE  IMITA  TION  OF  CHRIST. 

own  convenience  or  inconvenience,  but  wouldest 
rather  rejoice  at  reproach  cast  upT)n  thee  ;  be- 
cause the  love  of  Jesus  makes  a  man  despise  him- 
self. 

A  lover  of  Jesus  and  of  truth,  one  who  is  truly  of 
the  inner  life  and  free  from  inordinate  affections, 
can  freely  turn  himself  to  God,  and  in  spirit  raise 
himself  above  himself,  and  rest  in  enjoyment. 

He,  to  whom  all  things  relish  as  they  are,  and 
not  as  they  are  said  or  esteemed  to  be,  is  wise  in- 
deed, and  taught  rather  by  God  than  men. 

He  who  knows  how  to  live  inwardly  and  to 
make  little  account  of  outward  things,  seeks  not 
for  places  and  waits  not  for  times  for  performing 
devout  exercises. 

A  man  of  the  inner  life  quickly  recollects  himself, 
because  he  never  pours  forth  his  whole  self  upon 
outward  things. 

Outward  labour  is  no  hindrance  to  him,  nor  any 
employment  which  for  a  time  is  necessary,  but  as 
things  fall  out,  so  he  accommodates  himself  to  them. 

He  who  is  well  disposed  and  ordered  within, 
heeds  not  the  strange  and  perverse  carriage  of 
men. 

As  much  as  a  man  draws  things  to  himself,  so 
much  is  he  hindered  and  distracted. 

If  all  were  well  with  thee,  and  thou  wert  well 
purified,  all  things  would  turn  to  thy  good  and  to 
thy  profit. 

For  this  reason  many  things  displease  thee  and 
often  trouble  thee,  because  thou  art  not  as  yet  per- 


OF  HUMBLE  SUBMISSION.  6j 

fectly  dead  to  thyself  nor  separated  from  all  earthly 
things. 

Nothing  so  defiles  and  entangles  the  heart  of 
man  as  impure  love  for  the  creature. 

If  thou  turn  away  from  outward  consolations 
thou  wilt  be  able  to  contemplate  heavenly  things, 
and  frequently  to  exult  within. 


Chapter  II.— Of  humble  Submission. 

Make  no  great  account  who  is  for  thee  or  against 
thee,  but  let  it  be  thy  business  and  thy  care  that 
God  may  be  with  thee  in  every  thing  that  thou 
doest. 

See  thou  have  a  good  conscience  and  God  will 
well  defend  thee. 

For  him,  whom  God  will  help,  the  malice  of  no 
man  can  hurt. 

If  thou  canst  but  hold  thy  peace  and  suffer,  thou 
shalt  see  without  doubt  the  help  of  the  Lord. 

He  knows  the  time  and  manner  of  delivering 
thee,  and  therefore  thou  shouldest  resign  thyself  to 
him. 

It  belongs  to  God  to  help  and  to  deliver  from  all 
confusion. 

Oftentimes  it  is  very  profitable  for  keeping  us  in 
greater  humility  that  others  know  and  blame  our 
faults. 

When  a  man  humbles  himself  for  his  defects,  he 


68  THE  IMITA  TION  OF  CHRIST. 

then  easily  appeases  others,   and  quickly  satisfies 
those  that  are  angry  with  him. 

God  protects  and  delivers  the  humble  :  the 
humble  he  loves  and  comforts  :  to  the  humble  man 
he  inclines  himself:  to  the  humble  he  gives  much 
grace ;  and  after  he  has  been  cast  down,  raises  him 
to  glor}% 

To  the  humble  he  reveals  his  secrets,  and  sweetly 
draws  and  invites  him  to  himself. 

The  humble  man,  though  he  suffer  shame,  is 
well  enough  in  peace,  because  he  stands  fast  in 
God  and  not  on  the  world. 

Never  think  that  thou  hast  made  any  progress 
till  thou  look  upon  thyself  as  inferior  to  all. 


Chapter  III.— Of  a  Good  Peaceable 
Man. 

First  keep  thyself  in  peace,  and  then  thou  wilt 
be  able  to  bring  others  to  peace. 

A  peaceable  man  does  more  good  than  one  that 
is  very  learned. 

A  passionate  man  perverts  even  good  into  evil, 
and  easily  believes  evil. 

A  good  peaceable  man  turns  all  things  to  good. 

He  who  is  in  perfect  peace  suspects  no  man  ; 
but  he  who  is  discontented  and  disturbed,  is  tossed 
about  with  various  suspicions  ;  he  is  neither  at  rest 
himself,  nor  does  he  suffer  others  to  rest. 


OF  A    GOOD  PEACEABLE  MAN.  6g 

He  offen  says  that  which  he  slioukl  not  say, 
and  omits  that  which  it  would  be  better  for  him 
to  do. 

He  considers  what  others  are  bound  to  do,  and 
neglects  that  to  which  he  himself  is  bound. 

Be  therefore  first  zealous  against  thyself,  and  then 
thou  mayest  justly  exercise  thy  zeal  towards  thy 
neighbour  also. 

Thou  knowest  well  enough  how  to  excuse  and 
colour  thine  own  doings,  and  thou  wilt  not  take 
the  excuses  of  others. 

It  were  more  just  that  thou  shouldest  accuse 
thyself  and  excuse  thy  brother. 

If  thou  wilt  be  borne  with,  bear  also  with 
another. 

See  how  far  thou  art  yet  from  true  charity  and 
humility,  which  knows  not  how  to  be  angiy  with 
any  one,  or  to  be  indignant  save  against  self. 

It  is  no  great  thing  to  live  with  them  that  are 
good  and  meek,  for  this  is  naturally  pleasing  to 
all. 

And  every  one  lives  willingly  in  peace,  and 
loves  those  best  who  agree  with  him. 

But  to  be  able  to  live  peaceably  with  the  obsti- 
nate and  perverse  or  disorderly,  is  a  great  grace 
and  a  very  praiseworthy  and  manly  feat. 

Some  there  are  who  keep  themselves  in  peace 
and  have  peace  also  with  others. 

And  some  there  are  who  ai^e  neither  at  peace 
within  themselves  nor  let  others  be  in  peace  ;  they 


70  THE  IMITATION  OF  CHRIST. 

are  a  burthen  to  others,  but  always  a  heavier 
burthen  to  themselves. 

And  some  there  are  who  keep  themselves  in 
peace  and  study  to  bring  others  unto  peace. 

Yet  all  our  peace  in  this  miserable  life  is  rather 
to  be  placed  in  humble  endurance,  than  in  not 
feeling  what  is  against  us. 

He  that  knows  best  how  to  suffer  will  enjoy 
the  greater  peace. 

Such  an  one  is  conqueror  of  himself  and  lord 
of  the  world,  a  friend  of  Christ  and  an  heir  of 
heaven. 


Chapter  IV.— Of  a  Pure  Mind  and 
Simple  Intention. 

With  two  wings  a  man  is  lifted  up  above  earthly 
things  ;  that  is,  with  simplicity  and  purity. 

Simplicity  should  be  in  the  intention,  purity  in 
the  affection. 

Simplicity  aims  at  God,  purity  takes  hold  of  him 
and  tastes  him. 

No  good  action  will  hinder  thee  if  thou  be  free 
from  inordinate  affection  within. 

If  thou  intendest  and  seekest  nothing  else  but 
the  good  pleasure  of  God  and  the  profit  of  thy 
neighbour,  thou  wilt  enjoy  internal  liberty. 

It    thy  heart   were  right,   then  every   creature 


OF  A   PURE  MIND.  71 

would  be  to  thee  as  a  mirror  of  life  and  a  book 
of  holy  doctrine. 

There  is  no  creature  so  little  and  contemptible 
as  not  to  manifest  the  goodness  of  God. 

If  thou  wert  good  and  pure  within,  then  wouldest 
thou  see  all  things  without  hindrance,  and  under- 
stand them  aright. 

A  pure  heart  penetrates  into  heaven  and  hell. 

As  a  man  is  within,  so  he  judges  what  is  with- 
out. 

If  there  be  joy  in  the  world,  certainly  the  man 
whose  heart  is  pure  possesses  it. 

And  if  there  be  anywhere  tribulation  and  anguish, 
an  evil  conscience  knows  it  too  well. 

As  iron  put  into  the  fire  loses  the  rust  and  be- 
comes all  aglow,  so  a  man  who  turns  himself 
wholly  to  God  puts  off  his  sluggishness,  and  is 
changed  into  a  new  man. 

When  a  man  begins  to  grow  lukewarm,  he  is 
afraid  of  a  little  labour,  and  gladly  welcomes  con- 
solation from  without. 

But  when  he  begins  perfectly  to  overcome  him- 
self, and  to  walk  manfully  in  the  way  of  God, 
then  he  makes  less  account  of  those  things  which 
before  he  considered  burthensome  to  him. 


THE  IMITATION  OF  CHRIST. 


Chapter  V.— Of  the  Consideration  of 

Self. 

We  cannot  trust  much  to  ourselves,  because  we 
often  lack  grace  and  discernment. 

There  is  but  little  light  in  us,  and  this  we  quickly 
lose  through  negligence. 

Many  times  also  we  perceive  not  that  we  are  so 
blind  within. 

We  often  do  ill,  and  do  worse  in  excusing  it. 

We  are  sometimes  moved  with  passion,  and 
think  it  zeal. 

We  blame  little  things  in  others,  and  pass  over 
great  things  in  ourselves. 

We  are  quick  enough  at  perceiving  and  weigh- 
ing what  we  suffer  from  others,  but  we  mind  not 
what  others  suffer  from  us. 

He  who  would  well  and  duly  weigh  his  own  deeds 
would  not  be  disposed  to  judge  harshly  of  others. 

The  interior  man  puts  the  care  of  himself  before 
all  other  cares  ;  and  he  who  diligently  attends  to 
himself  is  easily  silent  with  regard  to  others. 

Thou  wilt  never  be  interior  and  devout,  unless 
thou  be  silent  about  the  concerns  of  other  men,  and 
particularly  look  to  thyself. 

If  thou  attend  wholly  to  thyself  and  to  God, 
thou  wilt  be  little  moved  by  what  thou  perceivest 
around  thee. 


OF  THE  JOY  OF  A   GOOD  CONSCIENCE.     73 

Where  art  thou  when  thou  art  not  present  to 
thyself? 

And  when  thou  hast  run  over  all  things,  what 
profit  will  it  be  to  thee  if  thou  hast  neglected  thy- 
self? 

If  thou  must  needs  have  peace  and  true  union, 
thou  must  cast  all  else  behind  thee  and  turn  thine 
eyes  upon  thyself  alone. 

Thou  wilt  then  make  great  progress  if  thou  keep 
thyself  free  from  all  temporal  care. 

But  thou  wilt  fail  exceedingly  if  thou  set  a  value 
upon  any  thing  temporal. 

Let  nothing  be  great,  nothing  high,  nothing 
pleasant,  nothing  agreeable  to  thee,  except  it  be 
purely  God  or  related  to  God. 

Look  upon  all  the  consolation  which  thou  findest 
in  any  creature  as  vain. 

A  soul  that  loves  God  despises  all  things  lower 
than  God. 

God  alone  is  eternal,  infinite  in  greatness,  filling 
all  things  ;  the  solace  of  the  soul  and  the  true  glad- 
ness of  the  heart. 


Chapter  VL — Of  the  Joy  of  a  Good 
conscienxe. 

The  glory  of  a  good   man  is   the   witness   of  a 
good  conscience. 

Keep  a  good  conscience,  and  thou  shalt  always 
have  gladness. 


74  THE  IMITATION  OF  CHRIST. 

A  good  conscience  can  bear  very  mucli,  and  is 
exceeding  joyful  in  the  midst  of  adversity. 

A  bad  conscience  is  always  timid  and  uneasy. 

Sweetly  wilt  thou  rest  if  thy  heart  blame  thee  not. 

Never  be  glad  but  when  thou  hast  done  well. 

The  wicked  have  never  true  gladness,  nor  feel 
peace  within  ;  because  there  is  no  peace  for  the 
wicked,  saith  the  Lord. 

And  if  they  shall  say  :  We  are  in  peace,  evils 
will  not  come  upon  us,  and  who  shall  dare  to  hurt 
us  ?  believe  them  not ;  for  the  wrath  of  God  will 
arise  on  a  sudden,  and  their  deeds  shall  be  brought 
to  nought,  and  their  thoughts  shall  perish. 

To  glory  in  tribulation  is  not  hard  to  him  who 
loves  ;  for  so  to  glory  is  to  glory  in  the  cross  of  the 
Lord. 

That  glory  is  short-lived  which  is  given  and 
taken  by  men. 

The  glory  of  the  world  is  always  accompanied 
by  sorrow. 

The  glory  of  the  good  is  in  their  consciences, 
and  not  in  the  mouths  of  men. 

The  gladness  of  the  just  is  from  God  and  in  God, 
and  their  joy  is  in  the  truth. 

He  who  desires  true  and  everlasting  gloiy  values 
not  that  which  is  temporal. 

And  he  that  seeks  after  temporal  glory  or  does 
not  despise  it  from  his  heart,  shows  himself  to  have 
little  love  for  that  which  is  heavenly. 

That  man  has  great  tranquillity  of  heart  who 
cares  neither  for  praises  nor  dispraises. 


OF    THE  yOV  OF  A   GOOD  CONSCIENCE.     75 

He  will  easily  be  content  and  in  peace  whose 
conscience  is  clean. 

Thou  art  not  more  holy  if  thou  art  praised,  nor 
worse  if  thou  art  dispraised. 

What  thou  art,  that  thou  art  ;  nor  canst  thou  be 
said  to  be  greater  than  God  sees  thee  to  be. 

If  thou  considerest  well  what  thou  art  within 
thyself,  thou  wilt  not  care  what  men  may  say  of 
thee. 

Man  looketh  on  the  outward  appearance,  but 
God  looketh  on  the  heart. 

Man  considers  the  actions,  but  God  weighs  the 
intentions. 

To  do  always  well  and  to  hold  self  in  small  ac- 
count is  a  mark  of  an  humble  soul. 

To  refuse  comfort  from  any  creature  is  a  sign  of 
great  purity  and  of  inward  trust. 

He  that  seeks  no  outward  testimony  for  himself, 
plainly  has  committed  himself  wholly  to  God. 

For  not  he  who  commendeth  himself,  saith  blessed 
Paul,  is  approved,  but  he  whom  God  commendeth. 

To  walk  with  God  within,  and  not  to  be  held  by 
any  affection  without,  is  the  state  of  an  interior 
man. 


76  THE  IMITATION  OF  CHRIST. 


Chapter  VII.— Of  the  Love  of  Jesus 

ABOVE   ALL   THINGS. 

Blessed  is  he  who  knows  what  it  is  to  love 
Jesus,  and  to  despise  himself  for  the  sake  of 
Jesus. 

We  must  quit  what  we  love  for  this  beloved, 
because  Jesus  will  be  loved  alone  above  all 
things. 

The  love  of  the  creature  is  deceitful  and  fleet- 
ing ;  the  love  of  Jesus  is  faithful  and  enduring. 

He  who  cleaves  to  creatures  shall  fall  with  that 
which  totters;  he  who  embraces  Jesus  shall  be 
established  for  ever. 

Love  him,  and  keep  him  for  thy  friend,  who, 
when  all  go  away,  will  not  leave  thee  nor  suffer 
thee  to  perish  at  the  last. 

Thou  must  one  day  be  parted  from  all  things 
else,  whether  thou  wiliest  or  not. 

Keep  thyself  with  Jesus  both  in  life  and  in  death, 
and  commit  thyself  to  his  faithfulness,  who  alone 
can  help  thee  when  all  else  fail  thee. 

Thy  beloved  is  of  such  a  nature  that  he  will 
not  accept  that  which  belongs  to  another  ;  but  he 
will  have  thy  heart  for  himself,  and  will  sit  as  a 
king  on  his  own  throne. 

If  thou  didst  but  know  how  to  free  thyself  en- 


FAMILIAR   FRIENDSHIP   WITH  JESUS.     77 

tirely  from  every  creature,  Jesus   would   readily 
dwell  with  thee. 

Thou  wilt  find  almost  all  lost,  which  thou  hast 
stored  up  in  men  apart  from  Jesus. 

Do  not  trust  nor  lean  upon  a  reed  shaken  with 
the  wind ;  for  all  flesh  is  grass,  and  all  the  glory 
thereof  will  fall  as  the  flower  of  grass. 

Thou  wilt  soon  be  deceived  if  thou  regard  only 
the  outward  show  of  men. 

For  if  thou  seek  thy  comfort  and  thy  gain  in 
others,  thou  wilt  often  meet  with  loss. 

If  in  all  things  thou  seek  Jesus,  without  fail  thou 
wilt  find  Jesus. 

But  if  thou  seek  thyself,  thou  wilt  find  thyself 
indeed,  but  to  thine  own  ruin. 

For  a  man  does  himself  more  harm  if  he  seek 
not  Jesus,  than  the  whole  world  and  all  his  enemies 
would  be  able  to  do  him. 


Chapter  VIII.— Of  Familiar  Friendship 
WITH  Jesus. 

When  Jesus  is  with  us,  all  is  well,  and  nothing 
seems  difficult;  but  when  Jesus  is  not  with  us,  every 
thing  is  hard. 

When  Jesus  speaks  not  within,  our  comfort  is 
naught ;  but  if  Jesus  speak  only  one  word,  we  feel 
great  consolation. 

Did  not  Mary  Magdalene  arise  presently  from 


78  THE  IMITATION  OF  CHRIST. 

the  place  M'here  she  wept,  when  Martha  said  to  her  : 
The  Master  is  come,  and  calleth  for  thee  ? 

Happy  the  hour  when  Jesus  calls  from  tears  to 
joy  of  the  spirit  ! 

How  parched  and  hard  art  thou  without  Jesus ! 
How  unwise  and  vain  if  thou  desire  any  thing  out 
of  Jesus  !  Is  not  this  a  greater  loss  than  if  thou 
wert  to  lose  the  whole  world  ? 

What  can  the  world  bestow  on  thee  without 
Jesus  ? 

To  be  without  Jesus  is  a  grievous  hell,  and  to  be 
with  Jesus  a  sweet  paradise. 

If  Jesus  be  with  thee  no  enemy  can  harm. 

Whosoever  finds  Jesus  finds  a  good  treasure, 
yea,  a  good  above  all  good. 

And  he  who  loses  Jesus  loses  exceeding  much, 
and  more  than  the  whole  world. 

None  so  poor  as  he  who  lives  without  Jesus ; 
and  none  so  rich  as  he  who  is  well  with  Jesus. 

It  is  a  great  art  to  know  how  to  live  with  Jesus, 
and  to  know  how  to  keep  Jesus  is  great  wisdom. 

Be  humble  and  peaceable,  and  Jesus  will  be  with 
thee. 

Be  devout  and  quiet,  and  Jesus  will  abide  with 
thee. 

Thou  mayest  quickly  drive  away  Jesus  and  lose 
his  grace,  if  thou  wilt  fall  back  upon  outward  things. 

And  if  thou  drive  him  away  from  thee  and  lose 
him,  to  whom  wilt  thou  fly,  and  whom  wilt  thou 
then  seek  as  thy  friend  ? 

Without  a  friend  thou  canst  not  well  live  ;  and 


FAMILIAR  FRIENDSHIP   WITH  JESUS.     79 

if  Jesus  be  not  thy  friend  above  all,  thou  wilt  be 
exceeding  sad  and  desolate. 

Thou  actest  then  like  a  fool  if  thou  puttest  thy 
trust  or  rejoicest  in  any  other. 

We  ought  rather  to  choose  to  have  the  whole 
world  against  us  than  to  offend  Jesus. 

Of  all  therefore  that  are  dear  to  thee,  let  Jesus 
alone  be  thine  especially  beloved. 

Let  all  be  loved  for  the  sake  of  Jesus,  but  Jesus 
for  his  own  sake. 

Jesus  Christ  alone  is  to  be  loved  with  an  ex- 
clusive love,  since  he  alone  is  found  good  and 
faithful  above  all  friends. 

For  him  and  in  him  let  both  friends  and  enemies 
be  dear  to  thee  ;  and  for  all  these  must  thou  en- 
treat him,  that  all  may  know  and  love  him. 

Never  desire  to  be  praised  or  loved  above  others ; 
for  this  belongs  to  God  alone,  who  hath  none  like 
to  himself. 

Neither  desire  that  any  should  set  his  heart  on 
thee,  nor  do  thou  let  thyself  be  taken  up  with  the 
love  of  any  one,  but  let  Jesus  be  in  thee  and  in 
every  good  man. 

Be  pure  and  free  within,  and  be  not  entangled 
by  any  creature. 

Thou  must  be  naked  and  carry  a  pure  heart  to 
God,  if  thou  wilt  rest  and  see  how  sweet  the 
Lord  is. 

And  truly  thou  wilt  never  attain  to  this  unless 
thou  be  prevented  and  drawn  by  his  grace  ;  that 


8o  THE  IMITATION  OF  CHRIST. 

SO  thou  alone  mayest  be  united  to  him  alone, 
having  cleared  out  and  said  farewell  to  all 
others. 

For  when  the  grace  of  God  comes  to  a  man, 
then  is  he  powerful  for  all  things ;  and  when  it 
departs,  then  he  is  poor  and  weak,  abandoned  as 
it  were  only  to  stripes. 

Under  these  he  should  not  be  cast  down  nor 
despair,  but  stand  with  an  even  mind,  according 
to  the  will  of  God,  and  bear  to  the  praise  of 
Jesus  Christ  whatever  comes  upon  him ;  be- 
cause after  winter  comes  summer,  after  the  night 
the  day  returns,  and  after  a  storai  a  great 
calm. 


Chapter  IX. — Of  the  Want  of  all 
Comfort. 

It  is  no  great  matter  to  despise  all  human  com- 
fort when  we  have  that  which  is  divine. 

It  is  a  great  thing  and  veiy  great,  to  be  able  to 
do  without  all  comfort,  both  human  and  divine, 
and  to  be  willing  to  bear  this  exile  of  the  heart 
for  the  honour  of  God,  and  in  nothing  seek  self, 
and  not  to  have  regard  to  one's  own  merit. 

What  great  thing  is  it  if  thou  be  cheerful  and 
devout  when  grace  comes  to  thee  ?  This  is  an  hour 
desirable  to  all. 

He  rides  at  ease  whom  the  grace  of  God 
carries. 


OF  THE  IV A  NT  OF  ALL   COMFORT.        8i 

And  what  wonder  if  he  feel  no  burthen,  who 
is  carried  by  the  Ahnighty  and  led  on  by  the 
sovereign  guide  ? 

We  are  glad  to  have  something  to  comfort  us, 
and  it  is  with  difficulty  that  a  man  can  put  off 
himself. 

The  holy  martyr,  Laurence,  with  his  priest, 
overcame  the  world,  because  he  despised  what- 
ever seemed  delightful  in  this  world ;  and  for 
the  love  of  Christ  he  also  suffered  the  high  priest 
of  God,  Sixtus,  whom  he  exceedingly  loved,  to  be 
taken  away  from  him. 

He  overcame  therefore  the  love  of  man  by  the 
love  of  the  Creator  ;  and  instead  of  human  solace, 
he  made  choice  rather  of  the  good  pleasure  of 
God. 

So  do  thou  also  learn  to  part  with  some  ne- 
cessary and  beloved  friend  for  the  love  of 
God. 

And  take  it  not  to  heart  when  thou  art  forsaken 
by  a  friend,  knowing  that  one  time  or  other  we 
must  all  part. 

A  man  must  go  through  a  long  and  great  con- 
flict within  himself  before  he  can  learn  fully  to 
overcome  himself,  and  to  draw  his  M'hole  affection 
towards  God. 

When  a  man  stands  upon  himself,  he  easily 
falls  off  to  human  consolation. 

But  a  true  lover  of  Christ  and  a  diligent  fol- 
lower after  virtue  does  not  fall  back  on  consola- 
tions, nor  seek  such  sensible  sweetnesses,  but  is 


82  THE  IMITATION  OF  CHRIST. 

rather  willing  to  bear  strong  trials  and  hard  labours 
for  Christ. 


Therefore,  when  God  gives  spiritual  comfort, 
receive  it  with  thanksgiving  ;  but  know  that  it  is 
the  gift  of  God,  not  thy  desert. 

Be  not  puffed  up,  be  not  overjoyed,  nor  vainly 
presume ;  but  rather  be  the  more  humble  because 
it  is  a  gift,  and  the  more  cautious  and  wary  in  all 
thy  actions  ;  for  this  hour  will  pass  away  and  temp- 
tation will  follow. 

AVhen  comfort  shall  be  taken  away,  do  not  pre- 
sently give  up  hope,  but  wait  with  humility  and 
patience  fur  the  heavenly  visit ;  for  God  is  able  to 
give  thee  back  again  a  fuller  consolation. 

This  is  no  new  thing,  nor  strange  to  those 
who  have  experienced  the  ways  of  God ;  for  in 
the  great  saints  and  ancient  prophets  this  has 
often  been  the  way,  that  the  one  changes  for  the 
other. 

Hence  one  said  at  the  time  when  grace  was  with 
him:  In  my  abundance  I  said,  I  shall  never  be 
moved. 

But  when  grace  was  withdrawn,  he  immediately 
tells  us  what  he  experienced  in  himself :  Thou 
didst  turn  away  thy  face  from  me,  and  I  was 
troubled. 

Yet  in  the  mean  time  he  despairs  not,  but  more 
earnestly  prays  to  the  Lord,  saying  :  To  thee,  O 
Lord,  will  I  cry,  and  I  will  pray  to  my  God. 

At  length  he  receives  the  fruit  of  his  prayer,  and 
witnesses  that  he  was  heard,  saying :  The  Lord  hath 


OF  THE   WANT  OF  ALL  COMFORT.        83 

heard  me,  and  hath  had  mercy  on  me ;  the  Lord 
hath  become  my  helper. 

But  how  ?  Thou  hast  turned  for  me,  saith  he, 
my  mourning  into  joy,  and  thou  hast  compassed 
me  with  gladness. 

If  it  has  iDcen  thus  with  great  saints,  we  that  are 
weak  and  poor  must  not  be  discouraged  if  we  are 
sometimes  fervent,  sometimes  cold  ;  because  the 
spirit  comes  and  goes  according  to  the  good  plea- 
sure of  his  will. 

Wherefore  blessed  Job  says  :  Thou  visitest  him 
early  in  the  morning,  and  thou  provest  him  sud- 
denly. 

\Yherein  then  can  I  hope  or  in  \vhat  should  I 
trust,  but  in  the  great  mercy  of  God  alone,  and  in 
the  hope  of  heavenly  grace  ? 

For  whether  I  have  with  me  good  men,  or  de- 
vout brethren,  or  faithful  friends,  or  holy  books, 
or  fine  treatises,  or  sweet  singing  and  hymns,  all 
these  help  little  and  give  me  but  little  relish, 
when  I  am  forsaken  by  grace  and  left  in  my  own 
poverty. 

Then  there  is  no  better  remedy  than  patience, 
and  the  denial  of  myself  according  to  the  will  of 
God. 

I  have  never  found  any  one  so  religious  and 
devout  as  not  to  have  sometimes  a  withdrawing  of 
grace,  or  to  feel  some  decrease  of  fervour. 

No  saint  was  ever  so  highly  rapt  and  illuminated 
as  not  to  be  tempted  before  or  after. 

For  he  is  not  worthy  of  the  high  contemplation 


84  THE  IMITATION  OF  CHRIST. 

of  God  who  has  not  been  exercised  with  some 
tribulation  for  the  sake  of  God. 

For  temptation  is  usually  the  sign  going  before 
the  consolation  which  follows  it. 

For  heavenly  consolation  is  promised  to  such  as 
have  been  proved  by  temptation. 

To  him  that  overcometh,  saith  he,  I  will  give  to 
eat  of  the  tree  of  life. 

But  divine  consolation  is  given,  that  a  man 
may  be  better  able  to  support  adversities. 

And  temptation  follows,  that  he  may  not  be 
puffed  up  because  of  the  good. 

The  devil  sleeps  not,  neither  is  the  flesh  yet 
dead  ;  therefore  thou  must  not  cease  to  prepare 
thyself  for  battle,  for  on  the  right  hand  and  on  the 
left  are  enemies  that  never  rest. 


Chapter  X.— Of  Gratitude  for  the 
Grace  of  God. 

Why  seekest  thou  rest,  since  thou  art  born  to 
labour  ? 

Dispose  thyself  to  endurance  rather  than  to  con- 
solations, and  to  bear  the  cross  rather  than  to 
rejoice. 

For  who  is  there  amongst  people  in  the  world 
who  would  not  willingly  receive  consolation  and 
spiritual  gladness,  if  he  could  always  have  it  ? 

For  spiritual  consolations  exceed  all  the  delights 
of  the  world  and  pleasures  of  the  flesh. 


GRATITUDE  FOR    THE  GRACE  OF  GOD.    85 

For  all  worldly  delights  are  eilher  vain  or  base ; 
but  spiritual  delights  alone  are  pleasant  and  noble, 
springing  from  virtues,  and  infused  by  God  into 
pure  minds. 

But  these  divine  consolations  no  man  can  always 
enjoy  as  long  as  he  would  like,  because  the  time  of 
temptation  comes  not  to  an  end. 

But  that  which  very  much  opposes  these  heavenly 
visits  is  a  false  liberty  of  mind  and  a  great  confi- 
dence in  self. 

God  does  well  in  giving  the  grace  of  consolation, 
but  man  does  ill  in  not  I'eferring  it  all  to  God  with 
thanksgiving. 

And  therefore  the  gifts  of  grace  cannot  flow  in 
us,  because  we  are  ungi-ateful  to  the  giver,  and  do 
not  pour  all  back  to  the  fountain  head. 

For  grace  is  ever  due  to  him  who  worthily  renders 
thanks  for  graces  ;  and  what  is  wont  to  be  given  to 
the  humble  will  be  taken  away  from  the  proud. 

I  would  not  have  such  consolation  as  would  rob 
me  of  compunction  ;  nor  do  I  wish  to  have  such 
contemplation  as  leads  to  pride. 

For  not  all  that  is  high  is  holy,  nor  all  that  is 
pleasant  good,  nor  every  desire  pure,  nor  all  that 
is  dear  to  us  pleasing  to  God. 

I  willingly  accept  of  that  grace  by  which  I  am 
ever  found  to  be  more  humble  and  wary,  and  be- 
come more  ready  to  forsake  myself. 

He  who  has  been  taught  by  the  gift  of  grace, 
and  instructed  by  the  scourge  of  its  withdrawal. 


86  THK  IMITATION  OF  CHRIST. 

will  not  dare  to  attribute  any  thing  good  to  him.elf, 
but  will  rather  acknowledge  himself  to  be  poor 
and  naked. 

Give  to  God  what  is  God's,  and  take  to  thyself' 
what  is  thine  ;  that  is,  give  thanks  to  God  for  his 
grace ;  but  feel  that  what  there  is  of  fault  is  thine 
alone,  and  the  fitting  punishment  of  thy  fault. 

Put  thyself  always  at  the  lowest,  and  the  highest 
shall  be  given  thee  ;  for  the  highest  is  not  valid 
without  the  lowest. 

The  saints  highest  in  the  sight  of  God  are 
least  in  their  own  eyes  ;  and  the  more  glorious 
they  ai-e  the  more  humble  they  are  in  themselves. 

They  who  are  full  of  truth  and  heavenly  glory, 
are  not  desirous  of  vain  glory. 

They  who  are  grounded  and  established  in  God 
can  by  no  means  be  proud. 

And  they,  who  attribute  whatsoever  good  they 
have  received  to  God,  seek  not  glory  one  from  an- 
other, but  that  glory  which  is  from  God  alone ; 
and  they  desire  above  all  things  that  God  may  be 
praised  in  themselves  and  in  all  the  saints ;  and 
this  is  always  their  aim. 

Be  gi-ateful  then  for  the  least,  and  thou  shalt  be 
worthy  to  receive  greater  things. 

Let  the  least  be  to  thee  as  something  very  great, 
and  the  most  contemptible  as  a  special  gift. 

If  thou  considerest  the  dignity  of  the  giver,  no 
gift  will  seem  to  thee  little  or  worthless  ;  for  that 
is  not  small  which  comes  as  a  gift  from  the  most 
high  God. 

Yea,  though  he  give  punishment  and  stripes,  it 


LOVERS  OF  THE  CROSS  OF  JESUS.       87 

ought  to  be  acceptable  ;   for  whatever  he  allows 
to  befall  us,  he  always  does  it  for  our  salvation. 

Let  him,  who  desires  to  retain  the  grace  of 
God,  be  thankful  for  grace  when  given,  and  patient 
when  it  is  withdrawn. 

Let  him  pray  that  it  may  return ;  let  him  be 
cautious  and  humble,  lest  he  lose  it. 


Chapter  XL— Of  the  Small  Number  of 
THE  Lovers  of  the  Cross  of  Jesus. 

Jesus  has  now  many  lovers  of  his  heavenly  king- 
dom, but  few  bearers  of  his  cross. 

He  has  many,  who  are  desirous  of  consolation, 
but  few  of  tribulation. 

He  finds  many  companions  of  his  table,  but  few 
of  his  fasting. 

All  desire  to  rejoice  with  him  ;  few  are  willing 
to  suffer  any  thing  for  him. 

Many  follow  Jesus  as  far  as  the  breaking  of  bread, 
but  few  to  the  drinking  of  the  chalice  of  his  passion. 

Many  reverence  his  miracles,  but  few  follow 
the  reproach  of  his  cross. 

Many  love  Jesus  as  long  as  they  meet  with  no 
adversity  ;  many  praise  and  bless  him  ns  long  as 
they  receive  some  consolations  from  him. 

But  if  Jesus  hide  himself  and  leave  them  for  a 
little  while,  they  fall  either  into  complaining  or  into 
excessive  dejection. 


83  THE  IMITATION  OF  CHRIST. 

But  they  who  love  Jesus  for  Jesus'  sake,  and  not 
for  any  comfort  of  their  own,  bless  him  no  less  in 
tribulation  and  anguish  of  heart  than  in  the  greatest 
consolation. 

And  if  he  should  never  give  them  consolation, 
yet  would  they  always  praise  him,  and  always  give 
him  thanks. 

Oh,  what  might  there  is  in  the  pure  love  of  Jesus, 
when  unmixed  with  any  self-interest  or  self-love  ! 

Are  not  all  those  to  be  called  hirelings  who  are 
always  looking  for  consolations  ? 

Are  not  they  proved  to  be  rather  lovers  of  them- 
selves than  of  Christ,  who  are  always  thinking  of 
their  own  profit  and  gain  ? 

Where  shall  we  find  a  man  who  is  willing  to 
serve  God  for  nought  ? 

Seldom  do  we  find  any  one  so  spiritual  as  to  be 
stripped  of  all  things. 

For  who  can  find  the  man  who  is  tnily  poor  in 
spirit  and  stripped  of  every  creature?  His  value  is 
from  afar  and  from  the  remotest  coasts. 

If  a  man  give  his  whole  substance,  it  is  yet 
nothing. 

And  if  he  do  great  penance,  it  is  yet  little. 

And  if  he  have  laid  hold  of  all  knowledge,  he  is 
still  far  off. 

And  if  he  have  great  virtue  and  a  devotion 
glowing  exceedingly,  still  is  there  much  lacking  to 
him :  that  is  to  say,  that  one  thing  which  is  above 
all  necessary  to  him. 

What  is  that?   That,  having  forsaken  all  things, 


THE  ROYAL  ROAD  OF  THE  HOL  Y CR OSS.    89 

he  should  forsake  himself,  and  wholly  go  out  of 
himself,  and  retain  no  personal  affection. 

And  when  he  shall  have  done  all  things  which 
he  knows  should  be  done,  that  he  should  think 
that  he  has  done  nothing. 

Let  him  not  make  great  account  of  that  which 
may  be  deemed  great,  but  let  him  in  truth  ac- 
knowledge himself  to  be  an  unprofitable  servant ; 
as  the  Truth  has  said  :  When  ye  shall  have  done 
all  those  things  which  are  commanded  you,  say, 
We  are  unprofitable  servants. 

Then  may  he  be  truly  poor  in  spirit,  and  may 
say  with  the  prophet,  I  am  alone  and  poor. 

Yet  no  one  is  indeed  richer  than  such  a  man, 
none  more  powerful,  none  more  free  ;  who  knows 
how  to  leave  himself  and  all  things,  and  to  put 
himself  in  the  lowest  place. 


Chapter  XII.— Of  the  Royal  Road  of 
THE  Holy  Cross. 

To  many  this  seems  a  hard  saying  :  Deny  thyself, 
take  up  thy  cross,  and  follow  Jesus. 

But  much  harder  will  it  be  to  hear  that  last 
word  :  Depart  from  me,  ye  cursed,  into  everlasting 
fire. 

For  they  v/ho  now  gladly  hear  and  follow  the 
word  of  the  cross,  will  not  then  feel  fear  lest  they 
hear  of  eternal  damnation. 


go  THE  I  MIT  A  TION  OF  CHRIST. 

This  sign,  the  sign  of  the  cross,  will  be  in 
heaven,  when  the  Lord  shall  come  to  judgment. 

Then  all  the  servants  of  the  cross,  who  in  their 
lifetime  have  made  themselves  like  to  the  Cruci- 
fied, will  go  up  with  great  confidence  to  Christ, 
the  judge. 

Why,  then,  fearest  thou  to  take  up  thy  cross, 
through  which  is  the  v/ay  to  the  kingdom  ? 

In  the  cross  is  salvation  ;  in  the  cross  is  life  ;  in 
the  cross  is  protection  from  thine  enemies. 

In  the  cross  is  infusion  of  sweetness  from  above  ; 
in  the  cross  is  strength  of  mind  ;  in  the  cross  is  joy 
of  spirit. 

In  the  cross  is  the  height  of  virtue  ;  in  the  cross 
is  the  perfection  of  sanctity. 

There  is  no  health  of  the  soul,  nor  hope  of 
eternal  life,  but  in  the  cross. 

Take  up  then  thy  cross  and  follow  Jesus,  and 
thou  shalt  go  into  life  everlasting. 

He  went  before  thee,  carrying  his  own  cross  ; 
and  he  died  for  thee  upon  the  cross,  that  thou 
mightest  also  bear  thy  cross  and  long  to  die  on  the 
cro-s. 

For,  if  thou  diest  with  him,  thou  shalt  also  live 
with  him  ;  and  if  thou  art  partaker  of  his  suffering, 
thou  shalt  be  also  of  his  glory. 

Behold  all  is  in  the  cross,  and  in  dying  on 
the  cross  lies  all ;  and  there  is  no  other  way  to  life 
and  to  true  inward  peace  but  the  way  of  the  holy 
cross  and  of  daily  mortification. 

Walk  where  thou  wilt,  seek  what  thou  wilt,  and 


THE  ROYAL  ROA D  OF  THE  HOL  Y  CROSS.  91 

thou  wilt  find  no  higher  way  above,  no  safer  way 
below,  than  the  way  of  the  holy  cross. 

Dispose  and  order  all  things  according  as  thou 
wilt  and  as  thou  seest ;  and  thou  wilt  never  find 
but  that  thou  hast  always  something  to  suffer,  either 
willingly  or  unwillingly,  and  so  wilt  thou  ever 
find  the  cross. 

For  either  thou  wilt  feel  pain  of  body,  or  bear 
in  thy  soul  tribulation  of  spirit. 

Sometimes  thou  wilt  be  forsaken  of  God,  at  other 
times  thou  wilt  be  tried  by  thy  neighbour ;  and 
what  is  more,  thou  wilt  often  be  a  burthen  to  thy- 
self. 

And  yet  thou  canst  not  be  freed  from  it  or  have 
it  lightened  by  any  remedy  or  solace,  but  as  long  as 
it  shall  please  God  it  behoves  thee  bear  it. 

For  God  would  have  thee  learn  to  suffer  tribula- 
tion without  comfort,  and  to  submit  thyself  wholly 
to  him,  audio  become  more  humble  by  tribulation. 

No  man  has  so  heartfelt  a  sense  of  the  passion 
of  Christ  as  he  to  whom  it  has  befallen  to  suffer 
like  things. 

The  cross  therefore  is  always  ready,  and  every- 
where awaits  thee. 

Thou  canst  not  escape  it,  whithersoever  thou 
runnest ;  for  whithersoever  thou  goest,  thou  earnest 
thyself  with  thee,  and  always  shalt  thou  find  thy- 
self. 

Turn  thyself  upv^-ards,  turn  thyself  downwards, 
turn  thyself  without,  turn  thyself  within  thee  ;  and 
everywhere  thou  shalt  find  the  cross. 

And  everywhere  hast  thou  need  of  patience,  if 


92  THE  IMITATION  OF  CHRIST. 

thou  wouldest  have  interior  peace,  and  merit  an 
eternal  crown. 


If  thou  carry  the  cross  willingly,  it  will  carry 
thee  and  bring  thee  to  thy  wished-for  end  ;  thither, 
to  wit,  where  there  will  be  an  end  of  suffering, 
though  here  there  will  not  be. 

If  thou  carry  it  unwillingly,  thou  makest  it  a 
burthen  to  thee  and  loadest  thyself  the  more  ;  and 
still  thou  hast  to  bear  it. 

If  thou  fling  away  one  cross,  without  doubt  thou 
wilt  find  another,  and  perhaps  a  heavier. 

Dost  thou  think  thou  canst  escape  that  which  no 
mortal  could  ever  avoid  ?  What  saint  was  ever  in 
the  world  without  his  cross  and  tribulation? 

For  neither  was  Jesus  Christ  our  Lord,  so  long 
as  he  lived,  one  single  hour  without  the  pain  of 
his  passion  :  It  behoved,  saith  he,  Christ  to  suffer, 
and  to  rise  again  from  the  dead,  and  so  enter  into  his 
gloiy. 

And  how  dost  thou  seek  another  way  than  this 
royal  way,  for  such  is  the  way  of  the  holy 
cross  ? 

The  whole  life  of  Christ  was  a  cross  and  a  mar- 
tyrdom ;  and  dost  thou  seek  for  thyself  rest  and 
joy? 

Thou  errest,  thou  errest,  if  thou  seekest  any 
other  thing  than  to  suffer  tribulations  ;  for  this 
whole  mortal  life  is  full  of  miseries  and  all  signed 
around  with  crosses. 

And  the  higher  a  man  is  advanced  in  spirit,  the 
heavier  crosses  does  he  often  meet  with  :  because 


THE  ROYAL  ROAD  OF  THE  HOL  Y  CROSS.    93 

the  pain  of  his  exile  increases  in  proportion  to  his 
love. 

Yet  this  man,  thus  many  ways  afflicted,  is  not 
without  some  allay  of  consolation  ;  because  he  is 
sensible  of  the  very  great  reward  which  accrues 
to  him  by  bearing  his  cross. 

For  whilst  he  willingly  resigns  himself  to  it,  all 
the  burthen  of  tribulation  is  converted  into  trust  of 
comfort  from  God. 

And  the  more  the  flesh  is  worn  down  by  afflic- 
tion, the  more  the  spirit  is  strengthened  by  inward 
grace. 

And  not  unfrequently  it  gains  such  strength  from 
its  desire  of  tribulation  and  adversity,  by  reason 
of  its  loving  to  be  conformed  to  the  cross  of  Christ, 
that  it  would  not  be  without  suffering  and  affliction ; 
because  it  believes  itself  the  more  acceptable  to 
God  more  and  greater  things  can  it  bear  for  him. 

This  is  not  the  virtue  of  man,  but  the  grace  of 
Christ,  which  can  and  does  effect  such  great  things 
in  frail  flesh,  that  what  it  naturally  ever  abhors  and 
flies  from,  even  this  through  fervour  of  spirit  it 
attempts  and  loves. 

It  is  not  after  the  way  of  man  to  bear  the  cross, 
to  love  the  cross,  to  chastise  the  body,  and  bring 
it  under  subjection,  to  fly  honours,  to  be  willing  to 
suffer  reproaches,  to  despise  self  and  choose  to  be 
despised,  to  bear  all  adversities  and  losses,  and  to 
desire  no  prosperity  in  this  world. 

If  thou  lookest  upon  thyself,  thou  canst  of 
thyself  do  nothing  of  this  kind. 


94  THE  IMITA  TION  OF  CHRIST. 

But  if  thou  trust  in  the  Lord,  strength  will  be 
given  thee  from  heaven,  and  the  world  and  the 
flesh  will  be  made  subject  to  thy  sway. 

Nay,  thou  wilt  not  even  fear  thine  enemy  the 
devil,  if  thou  art  armed  with  faith  and  signed  with 
the  cross  of  Christ. 

Set  thyself,  then,  like  a  good  and  faithful  servant 
of  Christ,  to  bear  manfully  the  cross  of  thy  Lord, 
who  out  of  his  love  was  crucified  for  thee. 

Prepare  thyself  to  suffer  many  adversities  and 
divers  evils  in  this  miserable  life  ;  for  so  it  will  be 
with  thee,  whei-ever  thou  art ;  and  so  indeed  wilt 
thou  find  it,  wheresoever  thou  hidest  thyself. 

It  must  be  so,  and  there  is  no  remedy  for 
escaping  from  the  trouble  of  evils  and  sorrow  but 
to  bear  with  thyself. 

Drink  of  the  chalice  of  thy  Lord  lovingly,  if 
thou  desirest  to  be  his  friend  and  to  have  part  wdth 
him. 

Leave  consolations  to  God  ;  let  him  do  with 
such  gifts  as  best  pleases  him. 

But  prepare  thou  thyself  to  bear  tribulations,  and 
account  them  the  greatest  consolations  ;  for  the 
sufferings  of  this  life  are  not  worthy  to  be  compared 
with  the  glory  to  come,  even  if  thou  alone  could  est 
suffer  them  all. 

When  thou  shalt  have  attained  to  this,  that 
tribulation  becomes  sweet  and  savoury  to  thee  for 
the  love  of  Christ,  then  reckon  that  it  is  well 
with  thee,  for  thou  hast  found  paradise  upon 
earth. 


THE  ROYAL  ROAD  OF  THE  HOL  Y CROSS.   95 

As  long  as  suffering  seems  grievous  to  thee  and 
thou  seekest  to  fly  from  it,  so  long  will  it  be  ill 
with  thee,  and  the  tribulation  from  which  thou 
fiiest  will  everywhere  follow  thee. 

If  thou  set  thyself  to  what  thou  oughtest  to  be, 
that  is,  to  suffering  and  to  dying,  it  will  quickly  be 
better  with  thee,  and  thou  wilt  find  peace. 

Although  thou  mayest  have  been  caught  up  to 
the  third  heaven  with  Paul,  thou  art  not  thereby 
made  secure  of  suffering  any  thing  thou  wouldest 
not:  I,  saith  Jesus,  will  show  him  how  great  things 
it  behoves  him  to  suffer  for  my  name's  sake. 

What  remains  for  thee,  therefore,  is  to  suffer  if 
thou  wilt  love  Jesus  and  constantly  serve  him. 

Would  thou  wert  Avorthy  to  suffer  something  for 
the  name  of  Jesus  !  How  great  a  glory  would 
await  thee,  how  great  joy  would  be  to  all  the  saints 
of  God,  and  how  great  edification  moreover  to  thy 
neighbour !    - 

For  all  praise  patience  ;  but  how  few  are  there 
that  desire  to  suffer  ! 

With  good  reason  oughtest  thou  willingly  to 
suffer  a  little  for  Christ,  since  many  suffer  greater 
things  for  the  world. 

Know  for  certain  that  thou  must  lead  a  dying 
life  ;  and  the  more  a  man  dies  to  himself,  the 
more  he  begins  to  live  to  God. 

No  man  is  fit  to  comprehend  heavenly  things 
who  has  not  resigned  himself  to  bear  adversities 
for  Christ. 

Nothing  is  more  acceptable  to   God,    nothing 


96  THE  IMITATION  OF  CHRIST. 

more  wholesome  for  thee  in  this  world,  than  to 
suffer  willingly  for  Christ. 

And  if  thouhadst  to  choose,  thou  shouldest  prefer 
to  suffer  adversities  for  Christ  rather  than  to  be 
refreshed  with  many  consolations  ;  because  thou 
wouldest  be  more  like  to  Christ  and  more  con- 
fonned  to  all  the  saints. 

For  our  merit,  and  the  advancement  of  our  state, 
consist  not  in  having  many  sweetnesses  and  conso- 
lations, but  rather  in  bearing  gi-eat  afflictions  and 
tribulations. 

For  surely  if  there  had  been  anything  better,  and 
more  useful  to  the  salvation  of  man,  than  suffering, 
Christ  would  certainly  have  shoNAii  it  by  word  and 
example. 

For  he  manifestly  exhorts  both  the  disciples 
who  were  following  him,  and  all  that  desire  to 
follow  him,  to  bear  the  cross,  saying  :  If  any  man 
will  come  after  me,  let  him  deny  himself,  and  take 
up  his  cross  and  follow  me. 

Having,  then,  read  and  searched  out  all,  be  this 
our  last  conclusion,  that  through  many  tribulations 
we  must  enter  into  the  kingdom  of  God. 


BOOK  III. 


OF  INTERIOR  CONSOLATION, 


BOOK  III. 

Chapter  I. — Of  the  Speaking  of  Christ 

INWARDLY   TO   A    FAITHFUL   SoUL. 

I  WILL  hear  what  the  Lord  God  will  speak  in  me. 

Blessed  is  that  soul  which  hears  the  Lord 
speaking  within  her,  and  from  his  mouth  receives 
the  word  of  comfort. 

Blessed  the  ears  which  receive  the  instillings 
of  the  divine  whisper,  and  take  no  notice  of  the 
whisperings  of  the  world. 

Blessed  indeed  are  the  ears  which  hearken  not 
to  the  voice  which  sounds  without,  but  to  the  truth 
teaching  within. 

Blessed  the  eyes  which  are  closed  to  outward 
things,  but  are  fixed  on  things  within. 

Blessed  are  they  who  can  enter  into  the  things 
that  are  within,  and  endeavour  to  prepare  them- 
selves more  and  more  by  daily  exercises  for  attain- 
ing to  heavenly  secrets. 

Blessed  are  they  who  seek  to  give  their  whole 
time  to  God,  and  who  rid  themselves  of  every 
hindrance  from  the  world. 

Take  heed  to  these  things,  O  my  soul,  and  shut 
the  door  of  thy  senses,  that  thou  mayest  hear  what 
the  Lord  thy  God  speaks  within  thee. 


loo  THE  IMITATION  OF  CHRIST. 

Thus  saith  thy  beloved  :  I  am  thy  salvation, 
thy  peace,  and  thy  life  ;  abide  in  me,  and  thou 
shalt  find  peace. 

Let  all  transitoiy  things  go  their  way,  seek  thou 
the  things  eternal. 

What  are  all  temporal  things  but  deceitful  ?  and 
what  will  all  things  created  avail  thee,  if  thou  be 
forsaken  by  thy  Creator  ? 

Renounce  thou,  then,  all  earthly  things,  and 
make  thyself  pleasing  to  thy  Creator  and  faithful  to 
him,  that  so  thou  mayest  lay  hold  on  true  happi- 
ness. 


Chapter  IL— That  Truth    Speaks  within 
us  WITHOUT  Noise  of  Words. 

Speak,  Lord,  for  thy  servant  heareth.  I  am  thy 
servant ;  give  me  understanding  that  I  may  know 
thy  testimonies. 

Incline  my  heart  to  the  words  of  thy  mouth  ;  let 
thy  speech  distil  as  the  dew. 

The  children  of  Israel  said  to  Moses,  of  old  time  : 
Speak  thou  to  us,  and  we  will  hear  ;  let  not  the 
Lord  speak  to  us,  lest  we  die. 

Not  thus,  O  Lord,  not  thus  do  I  pray  ;  but 
rather  with  Samuel  the  prophet  I  humbly  and 
longingly  entreat  thee  :  Speak,  Lord,  for  thy  ser- 
vant heareth. 

Let  not  Moses  nor  any  prophet  speak  to  me  ; 


THE  SPEA KING  OF  CHRIST  INWARDL  V.   toi 

but  speak  thou  rather,  O  Lord  God,  who  art 
the  inspirer  and  enlightener  of  all  the  prophets  ; 
for  thou  alone  without  them  canst  perfectly  in- 
struct me,  but  they  without  thee  w'ill  avail  me 
nothing. 

They  may  indeed  sound  forth  words,  but  they 
do  not  add  to  them  the  spirit. 

They  speak  well ;  but,  if  thou  be  silent,  they  do 
not  set  the  heart  on  fire. 

They  deliver  the  letter,  but  thou  openest  the 
sense. 

They  bring  forth  the  mysteries,  but  thou  bringest 
out  the  sense  of  the  things  signified. 

They  proclaim  the  commandments,  but  thou 
enablest  us  to  fulfil  them. 

They  show  the  way,  but  thou  givest  strength  to 
w^alk  in  it. 

They  w^ork  only  outwardly,  but  thou  instructest 
and  enlightenest  the  heart. 

They  water  outwardly,  but  thou  givest  the  in- 
crease. 

They  ciy  out  with  words,  but  thou  givest  under- 
standing to  the  hearing. 

Let  not  then  Moses  speak  to  me,  but  thou,  O 
Loi-d  God,  eternal  truth  ;  lest  perchance  I  die 
and  be  made  without  fruit,  if  I  be  only  outwardly 
admonished  and  not  enkindled  within  ; 

Lest  the  word  which  I  have  heard  and  not  ful- 
filled, known  and  not  loved,  believed  and  not 
kept,  rise  up  in  judgment  against  me. 

Speak  then.  Lord,  for  thy  servant  heareth  ;  for 
thou  hast  the  words  of  eternal  life. 


I02  THE  IMITATION  OF  CHRIST. 

Speak  to  me  for  some  comfort  to  my  soul,  nnd 
for  the  amendment  of  my  whole  life,  and  to  thy 
praise  and  glory  and  everlasting  honour. 


Chapter    III.— That    the    words   of    God 

ARE  to  be  heard  WITH  HUMILITY,  AND 
THAT  MANY  WEIGH  THEM  NOT. 

Hear  my  words,  my  son  ;  words  most  sweet,  ex- 
ceeding all  the  learning  of  the  philosophers  and  of 
the  wise  men  of  this  world. 

My  words  are  spirit  and  life,  and  not  to  be 
weighed  by  man's  understanding. 

They  are  not  to  be  perverted  for  a  vain  self- 
conceit,  but  are  to  be  heard  in  silence,  and  received 
with  all  humility  and  great  affection. 

And  I  said  :  Blessed  is  the  man,  whom  thou,  O 
Lord,  hast  instructed  and  taught  out  of  thy  law, 
that  thou  mayest  give  him  rest  from  the  evil  days, 
and  that  he  may  not  be  desolate  upon  the  earth. 

It  is  I,  saith  the  Lord,  who  have  taught  the  pro- 
phets from  the  beginning,  and  even  till  now  I  cease 
not  to  speak  to  all  ;  but  many  are  deaf  to  my  voice, 
and  are  hard. 

Most  men  give  ear  more  gladly  to  the  world 
than  to  God,  and  more  readily  follow  the  desires 
of  the  flesh  than  the  good  pleasure  of  God. 

The  world  promises  things  temporal  and  of  small 
value,  and  is  served  with  great  eagerness  :  I  pro- 


THE    WORDS  OF  GOD.  103 

mise  things  most  excellent  and  everlasting,  and 
the  hearts  of  men  are  listless. 

Who  is  there  that  serves  and  obeys  me  in  all 
things  with  that  great  care  with  which  the  world 
and  its  lords  are  served  ?  Be  thou  ashamed,  O 
Sidon,  saith  the  sea. 

And  if  thou  ask  the  reason,  hear  why. 

For  scanty  preferment  men  run  a  great  way  ;  for 
eternal  life  many  will  scarce  move  their  foot  once 
from  the  giound. 

A  pitiful  gain  is  sought  after  ;  for  one  piece  of 
money  there  is  sometimes  shameful  wrangling;  men 
do  not  shrink  from  toiling  day  and  night  for  a  trifle 
or  some  slight  promise. 

But,  oh  shame  !  for  the  good  which  never 
changes,  for  the  reward  beyond  all  price,  for  the 
highest  honour  and  the  glory  %\hich  has  no  end, 
they  are  too  sluggish  to  take  the  least  pains. 

Blush,  then,  thou  slothful  servant,  who  art  ever 
complaining,  because  they  are  more  ready  to  labour 
for  death  than  thou  art  for  life. 

They  rejoice  more  in  running  after  vanity  than 
thou  after  truth. 

They,  in  truth,  are  oft  times  disappointed  of  their 
hope  ;  but  my  promise  deceives  no  man,  nor  sends 
him  away  empty  who  trusts  in  me. 

What  I  have  promised,  I  will  give  ;  what  I  have 
said,  I  will  fulfil ;  if  only  a  man  continue  to  the 
end  faithful  in  my  love. 

I  am  the  rewarder  of  all  the  good,  and  keenly 
test  all  the  devout. 

Write  my  words  in  thy  heart,  and  ponder  them 


104  THE  IMITATION  OF  CHRIST. 

diligently  ;  for  they  will  be  very  necessary  in  the 
time  of  temptation. 

What  thou  understandest  not  when  thou  read  est, 
that  thou  shalt  know  in  the  day  of  visitation. 

In  two  ways  I  am  wont  to  visit  my  elect,  namely, 
by  trials  and  by  consolation. 

And  day  by  day  I  read  them  two  lessons  ;  one  by 
rebuking  their  vices,  the  other  by  exhorting  them 
to  the  increase  of  virtues. 

He  who  has  my  words  and  slights  them,  has 
that  which  shall  judge  him  at  the  last  day. 


A  PRAYER 
TO  IMPLORE  THE  GRACE  OF  DEVOTION. 

0  Lord  my  God,  thou  art  all  my  good ;  and  who 
am  I,  that  I  should  presume  to  speak  to  thee  ? 

1  am  thy  least,  thy  poorest  servant,  and  a 
wretched  little  worm,  poorer  far  and  more  con- 
temptible than  I  know  or  dare  express. 

Yet  remember,  O  Lord,  that  I  am  nothing,  I 
have  nothing,  and  can  do  nothing. 

Thou  alone  art  good,  just,  and  holy  ;  thou  canst 
do  all  things  ;  thou  givest  all  things ;  thou  fillest 
all  things,  leaving  only  the  sinner  empty. 

Remember  thy  mercies  and  fill  my  heart  with 
thy  grace,  thou  who  wiliest  not  that  thy  works 
should  be  in  vain. 

How  can  I  bear  myselt  in  this  wretched  life, 
unless  thou  givest  me  strength  by  thy  mercy  and 
grace  ? 

Turn  not  thy  face  from  me,  delay  not  thy  visi- 


Jf'E  OUGHT   TO    WALK  IN    TRUTH.       105 

tation,  withdraw  not  thy  comfort  ;    lest  my  soul 
become  as  earth  without  water  unto  thee. 

O  Lord,  teach  me  to  do  thy  will,  teach  me  to 
walk  worthily  and  humbly  before  thee  ;  for  thou 
art  my  wisdom,  who  knowest  me  in  truth,  and 
who  knewest  me  before  the  world  was  made,  and 
before  I  was  born  in  the  world. 


Chapter  IV.— That  We  Ought  to  Walk  in 
Truth  and  Humility  before  God. 

Son,  walk  before  me  in  truth,  and  always  seek  me 
in  the  singleness  of  thy  heart. 

He  who  walks  before  me  in  truth  shall  be 
secured  from  evil  assaults,  and  truth  shall  make 
him  free  from  deceivers  and  from  the  malice  of  the 
wicked. 

If  truth  shall  make  thee  fi^ee,  thou  shalt  indeed  be 
free,  and  wilt  not  heed  the  vain  words  of  men. 

Lord,  this  is  true  ;  as  thou  say  est,  so  I  pray, 
let  it  be  done  with  me.  Let  thy  truth  teach  me, 
let  it  be  my  guard,  and  keep  me  till  I  come  to  my 
blessed  end. 

Let  it  set  me  fi-ee  from  every  evil  affection  and 
from  all  inordinate  love,  and  I  shall  walk  with 
thee  in  perfect  freedom  of  heart. 

I  will  teach  thee,  saith  the  Truth,  what  things 
are  right  and  pleasing  in  my  sight. 

Think  on  thy  sins  with  great  displeasure  and 


ro6  THE  IMITATION  OF  CHRIST. 

grief;   and  never  esteem  thyself  to   be  anything 
because  of  thy  good  works. 

Thou  art  indeed  a  sinner,  subject  to  and  en- 
tangled with  many  passions. 

Of  thyself  thou  always  tendest  to  nothing,  thou 
soon  fallest,  art  soon  overcome,  soon  disturbed,  soon 
utterly  unnerved. 

Thou  hast  not  anything  in  which  thou  canst 
glory,  but  many  things  for  which  thou  oughtest  to 
hold  thyself  of  small  repute ;  for  thou  art  much 
weaker  than  thou  art  able  to  comprehend. 

Let  nothing,  then,  of  all  thou  doest  seem  much 
to  thee. 

Let  nothing  appear  great,  nothing  precious  or 
admirable,  nothing  worthy  of  esteem,  nothing 
high,  nothing  truly  praiseworthy  or  desirable,  but 
what  is  eternal. 

Let  the  eternal  Truth  please  thee  above  all 
things,  let  thine  own  utter  vileness  ever  displease 
thee. 

Fear  nothing  so  much,  blame  and  shun  nothing 
so  much,  as  thy  vices  and  sins,  which  ought  to  dis- 
please thee  more  than  any  loss  of  goods. 

Some  men  walk  not  sincerely  before  me  ;  but, 
induced  by  a  certain  curiosity  and  pride,  de- 
sire to  know  my  secret  things  and  to  understand 
the  high  things  of  God,  neglecting  themselves  and 
their  own  salvation. 

These  often  fall  into  great  temptations  and  sins 
through  their  pride  and  curiosity,  since  I  resist 
them. 


IVONDERFUL  EFFECT  OF  DIVINE  LOVE.    107 

Fear  the  judgments  of  God,  tremble  before  the 
anger  of  the  Almighty  ;  presume  not,  however, 
to  inquire  closely  into  the  works  of  the  Most  High, 
but  search  into  thine  own  iniquities,  in  how  many 
things  thou  hast  offended,  and  how  much  good  thou 
hast  neglected. 

Some  carry  their  devotion  in  their  books  only, 
some  in  pictures,  and  some  in  outward  signs  and 
figures. 

Some  have  me  on  their  lips,  but  little  in  their 
heart. 

There  are  others  who,  enlightened  in  their  un- 
derstanding and  purified  in  their  affection,  always 
pant  after  things  eternal,  hear  of  earthly  things 
with  reluctance,  and  grieve  to  be  subject  to  the 
necessities  of  nature  ;  and  these  feel  what  the  spirit 
of  truth  speaks  in  them. 

For  it  teaches  them  to  despise  the  things  of  the 
earth  and  to  love  heavenly  things  ;  to  disregard 
the  world,  and  all  the  day  and  night  to  long  for 
heaven. 


Chapter  V. — Of  the  Wonderful  Effect 
OF  Divine  Love. 

I  BLESS  thee,  O  heavenly  Father,  Father  of  my 
Lord  Jesus  Christ,  because  thou  hast  vouchsafed 
to  be  mindful  of  so  poor  a  wretch  as  I. 

O  Father  of  mercies  and  God  of  all  comfort, 


jo8  THE  IMITATION  OF  CHRIST. 

I  give  thanks  to  thee,  who  art  sometimes  pleased 
to  refresh  with  thy  consolation  me  who  am  un- 
worth)'  of  any  comfort. 

I  bless  thee  and  glorify  thee  evermore,  together 
with  thy  only-begotten  Son  and  the  Holy  Ghost, 
the  Comforter,  to  all  eternity. 

Come  then,  Lord  God,  holy  one  that  lovest  me ! 
for  when  thou  shalt  come  into  my  heart,  all  that  is 
within  me  will  leap  with  joy. 

Thou  art  my  glory  and  the  rejoicing  of  my  heart. 

Thou  art  my  h  ^pe  and  my  refuge  in  the  day  of 
my  tribulation. 

But,  because  I  am  as  yet  weak  in  love  and  im- 
perfect in  virtue,  therefore  do  I  stand  in  need  of 
being  strengthened  and  comforted  by  thee.  Where- 
fore visit  me  again  and  again ;  and  instruct  me  by 
all  holy  discipline. 

Free  me  from  evil  passions  and  heal  my  heart 
of  all  inordinate  affections  ;  that  being  inwardly 
healed  and  thoroughly  cleansed,  I  may  become 
fit  to  love,  strong  to  suffer,  and  constant  to  per- 
severe. 

Love  is  a  great  thing,  a  great  good  indeed, 
which  alone  makes  light  all  that  is  burdensome, 
and  bears  with  even  mind  all  that  is  uneven. 

For  it  carries  a  burthen  without  being  burthened ; 
and  it  makes  all  that  which  is  bitter  sweet  and 
savoury. 

The  love  of  Jesus  is  noble,  and  spurs  us  onto  do 
great  things,  and  excites  us  to  desire  always  things 
more  perfect. 


WONDERFUL  EFFECT  OF  DIVINE  LOVE.  lOg 

Love  desires  to  have  its  abode  above,  and  not  to 
be  kept  back  by  things  on  earth. 

Love  desires  to  be  at  liberty  and  estranged  from  all 
worldly  affection,  lest  its  inner  view  be  hindered, 
lest  it  suffer  itself  to  be  entangled  through  some 
temporal  interest,  or  give  way  through  mishap. 

Nothing  is  sweeter  than  love  ;  nothing  stronger, 
nothing  higher,  nothing  broader,  nothing  more 
pleasant,  nothing  fuller  or  better  in  heaven  and  in 
earth ;  for  love  is  born  of  God,  and  can  rest  only  in 
God  above  all  things  created. 

The  lover  flies,  runs,  and  rejoices  ;  he  is  free  and 
not  held. 

He  gives  all  for  all  and  has  all  in  all,  because  he 
rests  in  one  supreme  above  all,  from  whom  all  good 
flows  and  proceeds. 

He  looks  not  at  the  gifts,  but  turns  himself  above 
all  goods  to  the  giver. 

Love  often  knows  no  measure,  but  warmly  glows 
above  all  measure. 

Love  feels  no  burthen,  regards  not  labours,  would 
willingly  do  more  than  it  is  able,  pleads  not  im- 
possibility, because  it  feels  sure  that  it  can  and  may 
do  all  things. 

It  is  able,  therefore,  to  do  all  things ;  and  it  makes 
good  many  deficiencies,  and  frees  many  things  for 
being  carried  out,  where  he  who  loves  not  faints 
and  lies  down. 

Love  watches,  and  sleeping  slumbers  not ; 
weary,    is    not   tired ;    straitened,     is    not    con- 


no  THE  IMITATION  OF  CHRIST. 

strained;  frightened,  is  not  disturbed;  but,  like 
a  living  flame  and  a  burning  torch,  it  bursts  forth 
upwards  and  safely  overpasses  all. 

Whosoever  loves  knows  the  cry  of  this  voice. 

A  loud  cry  in  the  ears  of  God  is  that  ardent 
affection  of  the  soul  which  says  :  My  God,  my 
love,  thou  art  all  mine  and  I  am  all  thine. 

Enlarge  me  in  thy  love,  that  I  may  learn  to 
taste  with  the  inner  mouth  of  the  heart  how  sweet 
it  is  to  love,  and  to  be  dissolved  and  swim  in  a  sea 
of  love. 

Let  me  be  possessed  by  love,  going  above  myself 
through  excess  of  fervour  and  awe. 

Let  me  sing  the  song  of  love,  let  me  follow  thee, 
my  beloved,  on  high,  let  my  soul  lose  herself  in 
thy  praises,  exulting  in  love. 

Let  me  love  thee  more  than  myself,  and  myself 
only  for  thee,  and  all  in  thee  who  truly  love  thee,  as 
the  law  of  love  which  shines  forth  from  thee  com- 
mands. 

Love  is  swift,  sincere,  pious,  pleasant,  and  de- 
lightful; strong,  patient,  faithful,  prudent,  long-suf- 
fering, manly,  and  never  seeking  itself ;  for  where 
a  man  seeks  himself,  there  he  falls  from  love. 

Love  is  circumspect,  humble,  and  upright ;  not 
soft,  not  light,  not  intent  upon  vain  things ;  sober, 
chaste,  stable,  quiet,  and  guarded  in  all  its 
senses. 

Love  is  submissive  and  obedient  to  superiors  ; 
mean  and  contemptible  in  its  own  eyes ;  devout 


OF  THE  PROOF  OF  A    TRUE  LOVER,     iii 

and  ever  giving  thanks  to  God,  always  trusting  and 
hoping  in  him,  even  when  it  tastes  not  the  relish 
of  God's  sweetness  ;  for  there  is  no  living  in  love 
without  pain. 

Whosoever  is  not  ready  to  suffer  all  things,  and 
to  stand  resigned  to  the  will  of  his  beloved,  is  not 
worthy  to  be  called  a  lover. 

He  who  loves  must  willingly  embrace  all  that 
is  hard  and  bitter,  for  the  sake  of  the  beloved, 
and  must  never  suffer  himself  to  be  turned  away 
from  him  by  adverse  hap. 


Chapter  VI.— Of  the  Proof  of  a 
True  Lover. 

Son,  thou  art  not  as  yet  a  valiant  and  pnident 
lover. 

Why,  O  Lord? 

Because  on  a  little  opposition  thou  fallest  off 
from  what  thou  hast  begun,  and  thou  too  gieedily 
seekest  after  consolation. 

A  valiant  lover  stands  his  ground  in  temptations, 
and  yields  not  to  the  crafty  persuasions  of  the 
enemy. 

As  I  please  him  in  prosperity,  so  I  displease  him 
not  in  adversity. 

A  prudent  lover  considers  not  so  much  the  gift 
of  the  lover  as  the  love  of  the  giver. 

He  looks  more  at  the  good-will  than  the  value, 
and  prizes  his  beloved  above  all  his  gifts. 


112  THE  IMITATION  OF  CHRIST. 

A  generous  lover  rests  not  in  the  gift,  but  in  me 
above  every  gift. 

All  is  not  therefore  lost,  if  sometimes  thou  hast 
not  that  sense  of  devotion  towards  me  or  my 
saints  which  thou  wouldest  wish  to  have. 

That  good  and  sweet  affection,  of  which  thou 
sometimes  hast  a  sense,  is  the  effect  of  present  grace, 
and  as  it  were  a  foretaste  of  the  heavenly  country. 

But  thou  must  not  lean  too  much  upon  it,  be- 
cause it  comes  and  goes. 

But  to  fight  against  the  evil  motions  of  the  mind 
as  they  arise,  and  to  despise  the  suggestion  of  the 
devil,  is  a  sign  of  virtue  and  of  great  merit. 

Let  not  therefore  strange  fancies  trouble  thee, 
on  whatever  subject  they  may  thrust  themselves 
upon  thee. 

Keep  thy  resolution  firm,  and  thy  intention  up- 
right towards  God. 

Neither  is  it  an  illusion,  that  thou  art  sometimes 
rapt  into  an  ecstasy  and  presently  returnest  to  the 
accustomed  frivolities  of  thy  heart. 

For  these  thou  dost  to  thy  displeasure  suffer 
rather  than  do  ;  and  as  long  as  they  displease  thee, 
and  thou  resistest  them,  it  is  merit  and  not  loss. 

Know  that  the  old  enemy  strives  by  all  means 
to  hinder  thy  desire  after  good,  and  to  divert  thee 
from  every  devout  exercise ;  to  wit,  from  the  vene- 
ration of  the  saints,  from  the  pious  meditation  of 
my  passion,  from  the  profitable  remembrance  of 
thy  sins,   from  keeping  a  guaid  upon  thine  own 


OF  THE  PROOF  OF  A    TRUE  LOVER.    113 

heart,  and  from  a  firm  purpose  of  advancing  in 
virtue. 

He  suggests  many  evil  thoughts,  that  he  may 
weary  and  frighten  thee ;  that  he  may  withdraw 
thee  from  prayer  and  from  holy  reading. 

He  cannot  abide  humble  confession ;  and,  if  he 
could,  he  would  cause  thee  to  cease  from  com- 
munion. 

Believe  him  not,  take  no  heed  of  him  even  though 
he  again  and  again  spread  for  thee  the  snares  of  his 
deceit. 

Charge  him  with  it  when  he  suggests  wicked 
and  unclean  things,  and  say  to  him  : 

Begone,  unclean  spirit ;  be  ashamed,  miserable 
wretch  ;  foul  indeed  art  thou  to  suggest  such  things 
as  these  to  my  hearing. 

Depart  from  me,  thou  wicked  tempter ;  thou 
shalt  have  no  part  in  me  ;  but  Jesus  will  be  with 
me  as  a  valiant  warrior,  and  thou  shalt  stand 
confounded. 

I  had  rather  die  and  undergo  all  torment  than 
consent  to  thee. 

Hold  thy  peace  and  be  silent,  I  will  hear  thee 
no  longer,  although  thou  mayest  try  to  trouble  me 
yet  more. 

The  Lord  is  my  light  and  my  salvation  ;  whom 
shall  I  fear  ? 

Though  an  host  of  men  should  stand  together 
against  me,  my  heart  shall  not  fear.  The  Lord 
is  my  helper  and  my  redeemer. 

Fight  like  a  good  soldier ;    and  if  sometimes 
9 


114  THE  IMITATION  OF  CHRIST. 

thou  fallest  through  fraiUy,  rise  up  again  with 
greater  strength  than  before,  trusting  in  my  fuller 
grace;  and  guard  thee  much  beforehand  against 
vain  complacency  and  pride. 

Through  this  many  are  led  into  error,  and  some- 
times fall  into  blindness  well-nigh  incurable. 

Let  this  fall  of  the  proud,  who  foolishly  rely  on 
their  own  strength,  serve  thee  as  a  warning  and 
keep  thee  always  humble. 


Chapter  VII. — Of  concealing  Grace  in  the 
Keeping  of  Humility. 

Son,  it  is  more  profitable  for  thee  and  safer  to 
hide  the  grace  of  devotion,  and  not  to  be  elevated 
with  it,  nor  to  speak  much  of  it,  nor  to  consider  it 
much ;  but  rather  to  despise  thyself  the  more,  and 
to  be  afraid  of  it  as  being  given  to  one  unworthy. 

Thou  must  not  cling  too  closely  to  this  affection, 
which  may  be  quickly  changed  into  the  contrary. 

When  thou  hast  grace,  think  with  thyself  how 
miserable  and  poor  thou  art  wont  to  be  without 
grace. 

Nor  does  advancement  in  the  spiritual  life  consist 
so  much  in  having  the  grace  of  consolation,  as  in 
bearing  the  withdrawal  of  it  with  humility,  resig- 
nation, and  patience ;  so  as  not  to  grow  remiss  in 
the  earnestness  of  thy  prayer  at  that  time,  nor  suffer 
thine  other  wonted  works  to  slip  altogether  away. 

But  that  thou  willingly  do  what  lies  in  thee  ac- 


GRACE  /y  THE  KEEPING  OF  HUMILITY.  115 

cording  to  the  best  of  thy  ability  and  understand- 
ing, and  take  care  not  to  neglect  thyself  wholly 
through  the  dryness  or  anxiety  of  mind  which  thou 
feelest. 

For  there  are  many  who,  when  things  succeed 
not  well  with  them,  presently  grow  impatient  or 
slothful. 

For  the  way  of  man  is  not  always  in  his  own 
power  ;  but  it  belongs  to  God  to  give  and  to  com- 
fort when  he  wills,  and  as  much  as  he  wills,  and 
whom  he  wills   as  it  shall  please  him  and  no  more. 

Some,  wanting  in  caution,  have  ruined  them- 
selves by  reason  of  the  grace  of  devotion  ;  because 
they  were  desirous  of  doing  more  than  they  could, 
not  weighing  well  the  measure  of  their  own  little- 
ness, but  following  rather  the  inclinations  of  the 
heart  than  the  dictates  of  reason. 

And  because  they  presumptuously  undertook 
greater  things  than  were  pleasing  to  God,  therefore 
tljey  quickly  lost  grace. 

They  became  needy,  and  were  left  wretched, 
who  had  built  themselves  a  nest  in  heaven,  to  the 
end  that,  being  thus  humbled  and  impoverished, 
they  might  learn  not  to  soar  on  their  own  wings, 
but  to  cherish  hope  under  mine. 

Those,  who  are  as  yet  new  and  inexperienced 
in  the  way  of  the  Lord,  may  be  easily  deceived 
and  brought  to  ruin  if  they  rule  not  themselves  by 
the  counsel  of  the  discreet. 

But  if  they  will  rather  follow  their  own  judgment 
than  believe  others   who  have   experience,    their 


ii6  THE  IMITATION  OF  CHRIST. 

end  will  be  full  of  peril,  that  is  if  they  still  refuse 
to  be  withdrawn  from  their  own  conceits. 

They  who  are  wise  in  their  own  eyes  seldom 
humbly  suffer  themselves  to  be  ruled  by  others. 

It  is  better  to  have  little  knowledge  with  humility 
and  small  understanding,  than  greater  treasures  of 
learning  with  a  vain  self-conceit. 

It  is  better  for  thee  to  have  little  than  much, 
which  may  puff  thee  up  with  pride. 

He  is  not  so  discreet  as  he  ought  to  be  who 
gives  himself  up  wholly  to  gladness,  forgetting  his 
former  poverty,  and  the  chaste  fear  of  God  which 
fears  to  lose  the  grace  which  is  offered. 

Nor  has  his  wisdom  enough  of  valour,  who  in  a 
time  of  adversity  and  any  distress  bears  himself 
with  too  much  despair,  and  thinks  and  feels  of 
me  with  less  confidence  than  he  ought. 

He  who  w^ould  fain  be  too  secure  in  time  of 
peace  will  often  be  found  too  much  dejected  and 
timid  in  time  of  war. 

If  thou  couldest  always  remain  humble  and  little 
in  thine  own  eyes,  and  keep  thy  spirit  in  due 
order  and  subjection,  thou  wouldest  not  fall  so  easily 
into  danger  and  stumbling. 

It  is  a  good  counsel,  that,  when  thou  hast  re- 
ceived the  spirit  of  fervour,  thou  shouldest  meditate 
how  it  will  be  with  thee  when  that  light  shall  leave 
thee. 

When  this  shall  happen,  remember  that  the 
light  may  return  again  which,  for  thy  warning  and 
my  glory,  I  have  withdrawn  for  a  time. 


OF  THE  LOWLY  ESTEEM  OF  SELF.      117 

Such  a  trial  is  oftentimes  more  profitable  than 
if  thou  wert  always  to  have  prosperity  according  to 
thy  will. 

For  the  merits  of  a  man  are  not  to  be  estimated  by 
his  having  many  visions  and  consolations,  nor  by 
his  being  skilled  in  Scripture,  nor  by  his  being 
set  in  a  higher  place ;  but  by  his  being  grounded  in 
true  humility  and  full  of  divine  charity,  by  his 
always  seeking  purely  and  entirely  the  honour 
of  God,  by  his  esteeming  himself  as  nothing,  and 
sincerely  despising  himself,  and  being  better  pleased 
to  be  despised  and  humiliated  by  others  than  to  be 
honoured  by  them. 


Chapter  VIII. —Of  the  lowly  esteem 
OF  Self  in  the  Sight  of  God. 

I  WILL  speak  to  my  Lord,  though  I  am  but  dust 
and  ashes. 

If  I  think  anything  better  of  myself,  behold, 
thou  standest  against  me,  and  my  sins  bear  true 
witness,  and  I  cannot  gainsay  it. 

But  if  I  humble  myself  and  bring  myself  to 
nothing,  and  give  up  all  manner  of  esteem  of  my- 
self, and  account  myself  to  be,  as  I  am,  mere  dust, 
thy  grace  will  be  gentle  to  me,  and  thy  light  will 
draw  nigh  to  my  heart  ;  and  all  self-esteem,  how 
small  soever,  will  be  sunk  in  the  depth  of  my  own 
nothingness,  and  will  there  lose  itself  for  ever. 


ii8  THE  IMITATION  OF  CHRIST. 

There  thou  showest  me  to  myself,  what  I  am, 
M'hat  I  have  been,  and  what  I  have  become  ;  for 
I  am  nothing,  and  I  knew  it  not. 

If  I  am  left  to  myself,  behold,  I  am  nothing  and 
all  weakness  ;  but  if  thou  shouldest  suddenly  look 
upon  me,  I  presently  become  strong  and  am  filled 
with  a  new  joy. 

And  it  is  very  wonderful  that  I  am  so  quickly 
raised  up,  and  so  graciously  embraced  by  thee,  I, 
who  by  my  own  weight  am  always  sinking  to  the 
bottom. 

It  is  thy  love  that  effects  this,  freely  preventing 
me  and  assisting  me  in  so  many  necessities  ;  pre- 
serving me  also  from  grievous  dangers,  and  as 
I  may  truly  say,  delivering  me  from  innumerable 
evils. 

For  by  an  evil  loving  of  myself,  I  lost  myself ; 
and  by  seeking  thee  alone  and  purely  loving  thee, 
I  found  both  myself  and  thee  ;  and  by  this  love  I 
have  more  profoundly  brought  myself  unto  nothing. 

Because  thou,  O  most  sweet,  dealest  with  me 
above  all  desert,  and  above  all  that  I  dare  hope  or 
ask  for. 

Blessed  be  thou,  my  God  ;  for  though  I  am 
unworthy  of  all  good,  yet  thy  generosity  and 
infinite  goodness  never  cease  to  do  good  even  to 
those  who  are  ungrateful  and  who  are  turned  away 
from  thee. 

Turn  us  unto  thee,  that  we  may  be  thankful, 
humble,  and  devout  ;  for  thou  art  our  salvation, 
our  courage  and  our  strength. 


THINGS   TO  BE  REFERRED   TO  COD.    119 


Chapter  IX. — That  all  Things  are  to  re 
Referred  to  God  as  to  the  furthest 
End. 

Son,  I  must  be  thy  highest  and  thy  last  end,  if 
thou  desirest  to  be  truly  happy. 

By  this  intention  shall  thy  affection  be  purified, 
which  too  often  is  wrongly  bent  down  upon  thy- 
self and  things  created. 

For  if  in  anything  thou  seekest  thyself,  thou 
presently  witherest  away  within  thyself  and  growest 
dry. 

Refer  therefore  all  things  to  me  as  their  first  be- 
ginning, for  it  is  I  that  have  given  all. 

Consider  everything  as  flowing  from  the  highest 
good  ;  and  therefore  they  must  all  be  referred  to 
me  as  to  their  source. 

Out  of  me  both  little  and  great,  rich  and  poor, 
draw  living  water  as  out  of  a  living  fountain  ;  and 
they  who  freely  and  willingly  serve  me,  shall  receive 
grace  for  grace. 

But  he  who  would  glory  in  anything  else  besides 
me,  or  delight  in  any  good  of  his  own  choosing, 
shall  not  be  established  in  true  joy  nor  enlarged  in 
his  heart,  but  shall  be  in  manifold  ways  entangled 
and  brought  to  straits. 

Therefore  thou  must  not  ascribe  anything  good 


I20  THE  IMITATION  OF  CHRIST. 

to  thyself,  nor  attribute  virtue  to  any  man  ;    but 
give  all  to  God,  without  whom  man  has  nothing. 

I  have  given  all ;  I  will  have  all  returned  to  me 
again ;  and  I  very  strictly  require  thanks  for  all 
that  I  give. 

This  is  that  truth,  by  which  all  vain  glory  is  put 
to  flight. 

And  if  heavenly  grace  and  true  love  enter, 
there  will  be  no  envy  nor  narrowness  of  heart,  nor 
will  self-love  keep  its  hold. 

For  divine  love  overcomes  all,  and  expands  all 
the  powers  of  the  soul. 

If  thou  art  truly  wise,  thou  wilt  rejoice  in  me 
alone,  thou  wilt  hope  in  me  alone  ;  for  none  is  good 
but  God  only,  who  is  to  be  praised  above  all  and  to 
be  blessed  in  all  things. 


Chapter  X. — That  it  is  Sweet  to  Serve 
y.  God,  Despising  the  World. 

Now  will  I  speak  again,  O  Lord,  and  will  not  keep 
silence ;  I  will  say  in  the  hearing  of  my  God,  my 
Lord  and  my  King  who  is  on  high  : 

Oh,  how  great  is  the  multitude  of  thy  sweetness, 
O  Lord,  which  thou  hast  laid  up  for  them  that  fear 
thee! 

But  what  art  thou  to  those  who  love  thee  ? 
what  to  those  who  serve  thee  with  their  whole 
heart  ? 


THAT  IT  IS  SWEET   TO  SERVE  GOD.    121 

Unspeakable  indeed  is  the  sweetness  of  that 
vision  of  thee  which  thou  bestowest  on  those  wlio 
love  thee. 

In  this  hast  thou  signally  shown  me  the  sweet- 
ness of  thy  love,  that  when  I  was  not  thou  didst 
make  me ;  and  when  I  was  wandering  far  from 
thee  thou  didst  bring  me  back  again  to  serve  thee, 
and  didst  bid  me  love  thee. 

O  fount  of  ever-flowing  love,  what  shall  I  say 
of  thee  ? 

How  can  I  forget  thee,  Avho  hast  deigned  to 
think  of  me,  even  after  I  had  wasted  away  and 
was  lost  ? 

Thou  hast  shown  mercy  beyond  all  hope  to  thy 
servant,  and  beyond  all  my  desert  bestowed  thy 
grace  and  friendship  on  me. 

What  return  shall  I  make  to  thee  for  this 
grace  ?  for  it  is  not  granted  to  all  to  forsake  all 
things,  to  renounce  the  world  and  take  on  them 
the  monastic  life. 

Can  it  be  much  to  serve  thee,  whom  every 
creature  is  bound  to  serve  ? 

It  ought  not  to  seem  much  to  me  to  serve  thee  ; 
but  this  rather  is  to  me  great  and  wonderful,  that 
thou  dost  deign  to  receive  into  thy  service  one  so 
poor  and  unworthy,  and  to  make  him  one  of  thy 
chosen  servants. 

Behold,  all  things  are  thine ;  all  I  have,  and 
all  wherewith  I  serve  thee. 

And  yet,  contrariwise,  thou  servest  me  rather 
than  I  thee. 

Lo,  heaven  and  earth,  which  thou  hast  created 


122  THE  IMITATION  OF  CHRIST. 

for  the  service  of  man,  are  at  thy  call,  and  day  by 
day  do  whatever  thou  hast  commanded  them. 

And  this  is  yet  but  little,  for  thou  hast  also 
appointed  the  angels  for  the  service  of  man. 

Yet  more  than  all  this  thou  thyself  hast  vouch- 
safed to  serve  man,  and  hast  promised  that  thou 
wilt  give  him  thyself. 

What  shall  I  give  thee  for  so  many  thousand 
favours  ?  Would  that  I  could  serve  thee  all  the 
days  of  my  life  ! 

Would  that  I  were  able,  if  it  were  but  for  one 
day,  to  serve  thee  worthily  ! 

Verily  thou  art  worthy  of  all  service,  of  all 
honour  and  eternal  praise. 

Verily  thou  art  my  Lord,  and  I  am  thy  poor 
servant,  who  am  bound  with  all  my  strength  to 
serve  thee  and  ought  never  to  find  thy  praises 
wearisome. 

This  is  my  will,  this  is  my  desire  ;  and  what- 
ever is  wanting  to  me  do  thou  vouchsafe  to 
supply. 

It  is  a  great  honour,  a  great  glory  to  serve  thee, 
and  to  despise  all  things  for  thee. 

For  they  who  willingly  subject  themselves  to 
thy  most  holy  service  will  have  gi-eat  grace. 

They  will  find  the  most  sweet  comfort  of  the 
Holy  Spirit,  who  for  the  love  of  thee  have  cast 
away  all  carnal  delights. 

They  will  gain  great  freedom  of  mind,  who  for 
thy  name's  sake  enter  upon  the  narrow  way  and 
lay  aside  all  worldly  care. 


THE  DESIRES  OF   THE  HEART.  123 

O  pleasant  and  delightful  service  of  God,  by 
which  a  man  is  made  truly  free  and  holy. 

O  sacred  state  of  religious  bondage,  which 
makes  men  equal  to  angels,  to  be  reconciled  with 
God,  terrible  to  the  devils,  and  a  praise  to  all  the 
faithful. 

O  service,  worthy  to  be  embraced  and  ever  to 
be  chosen,  which  earns  for  us  the  supreme  good, 
and  procures  a  joy  that  will  abide  without  end. 


Chapter  XI. — That  the  Desires  of  the 
Heart  are  to  be  Examined  and  Mode- 
rated. 

Son,  thou  hast  many  things  still  to  learn,  which 
thou  hast  not  yet  well  learnt. 

What  are  these  things.  Lord  ? 

That  thou  shouldest  conform  thy  desire  in  all 
things  to  my  good  pleasure  ;  and  that  thou  be  not 
a  lover  of  thyself,  but  earnestly  zealous  that  my 
will  may  be  done. 

Desires  often  inflame  thee  and  violently  hurry 
thee  on  ;  but  ponder  well  whether  it  be  for  my 
honour  or  thine  own  interest  that  thou  art  rather 
moved. 

If  I  am  thy  motive,  thou  wilt  be  well  contented 
with  whatsoever  I  shall  ordain  :  but  if  there  lurk  in 


124  THE  IMITATION  OF  CHRIST. 

thee  anything  of  self-seeking,  behold  it  is  this  that 
hinders  thee  and  weighs  thee  down. 

Take  heed,  then,  thou  lean  not  too  much  on  any 
desire  thou  hast  conceived  beforehand,  without 
consulting  me ;  lest  perhaps  thou  afterwards  repent, 
or  be  displeased  with  that  which  before  pleased 
thee,  and  which  thou  didst  zealously  desire  as  the 
best. 

For  as  not  every  inclination,  which  appears  good, 
is  presently  to  be  followed;  so  neither  is  every 
feeling  of  repugnance  at  first  sight  to  be  rejected. 

Even  in  good  desires  and  inclinations  it  is  well 
for  thee  to  check  thyself  at  times  ;  lest  by  too 
much  eagerness  thou  run  into  distraction  of  mind, 
lest  thou  create  scandal  to  others  by  thy  lack  of 
discipline,  or  lest  by  the  opposition  of  others  thou 
be  suddenly  disturbed  and  fall. 

Sometimes  it  behoves  thee  to  use  violence,  and 
manfully  resist  the  sensitive  appetite,  nor  to  re- 
gard what  the  flesh  likes  and  what  it  dislikes ; 
but  rather  to  make  it  thy  care  that,  even  though 
unwilling,  it  may  become  subject  to  the  spirit. 

And  so  long  must  it  be  chastised  and  kept  under 
servitude,  until  it  readily  obey  in  all  things,  and 
learn  to  be  content  with  a  little,  to  be  pleased  with 
what  is  simple,  and  not  to  murmur  at  any  incon- 
venience. 


OF  LEARNING  PATIENCE. 


Chapter  XII.— Of  Learning  Patience  and 
OF  Wrestling  against  Carnal  Desires. 

O  Lord  God,  patience,  as  I  see,  is  very  necessary 
for  me  ;  for  this  life  is  exposed  to  many  contradic- 
tions. 

For  whatever  plan  I  shall  have  fomied  for  my 
peace,  my  life  cannot  be  without  war  and  sorrow." 

So  is  it,  my  son ;  yet  I  would  not  have  thee  seek 
for  such  a  peace  as  is  without  temptations,  or  to 
meet  with  no  contradictions  ;  but  even  then  to  think 
that  thou  hast  found  peace,  when  thou  shalt  be 
exercised  with  divers  tribulations  and  tried  in 
many  adversities. 

If  thou  shalt  say  that  thou  canst  not  suffer  much, 
how,  then,  wilt  thou  endure  the  fire  of  purgatory? 

Of  two  evils  we  ought  always  to  choose  the 
lesser. 

That  thou  mayest  therefore  escape  eternal  pun- 
ishments to  come,  labour  to  endure  present  evils 
with  patience  for  the  sake  of  God 

Dost  thou  think  the  men  of  this  world  suffer 
little  or  nothing?  Thou  wilt  not  find  it  so,  though 
thou  shouldest  seek  out  the  most  pampered. 

But,  thou  sayest,  they  have  many  delights  and 
follow  their  own  wills,  and  therefore  make  small 
account  of  their  tribulations. 

Be  it  so,  that  they  have  all  they  desire ;  how  long 
dost  thou  think  that  this  will  last? 


126  THE  IMITATION  OF  CHRIST. 

Behold,  they  who  abound  in  this  world  shall 
vanish  away  as  smoke,  and  there  shall  be  no  re- 
membrance of  past  joys. 

Nay,  even  whilst  they  are  living,  they  rest 
not  in  them  without  bitterness,  irksomeness  and 
fear. 

For  the  same  thing  in  which  they  conceive  de- 
light, often  brings  upon  them  in  return  a  punish- 
ment of  sorrow. 

It  is  but  just  that  they  who  inordinately  seek  and 
follow  after  pleasures,  should  not  satisfy  them  to 
the  full  without  confusion  and  bitterness. 

Oh,  how  short,  how  deceitful,  how  inordinate 
and  base  are  all  these  pleasures ! 

Yet  through  sottishness  and  blindness  men  un- 
derstand this  not ;  but,  like  brute  beasts,  for  a 
small  pleasure  in  this  corruptible  life  they  run  upon 
the  death  of  the  soul. 

Go  not  thou,  therefore,  my  son,  after  thy  lusts, 
and  turn  away  from  thine  own  will. 

Delight  in  the  Lord,  and  he  will  give  thee  thy 
heart's  desire. 

For  if  thou  wishcst  to  have  true  delights  and 
to  receive  more  abundant  consolation  from  me, 
behold,  in" the  contempt  of  all  worldly  things  and 
in  the  cutting  off  of  all  low  pleasures  shalt  thou 
be  blessed,  and  abundant  comfort  be  restored  to 
thee. 

And  the  more  thou  withdrawest  thyself  from  all 
comfort  in  things  created,  the  sweeter  and  the 
stronger  consolations  wilt  thou  find  in  me. 


OF  ONE   UNDER   OBEDIENCE.  127 

But  at  first  thou  shalt  not  attain  to  these  without 
some  sorrow  and  labour  in  the  conflict. 

Inbred  habit  will  stand  in  the  way,  but  by  a 
better  habit  it  shall  be  overcome. 

The  flesh  will  murmur,  but  by  the  fervour  of 
the  spirit  it  shall  be  reined  in. 

The  old  serpent  will  tempt  thee  and  liarass 
thee,  but  by  prayer  he  shall  be  put  to  flight ; 
moreover,  by  useful  labour  a  main  approach  of 
his  will  be  blocked  up. 


Chapter  XIII.  — Of  the  submission  of  One 
UNDER  Obedience  after  the  example  of 
Jesus  Christ. 

Son,  he  who  strives  to  withdraw  himself  from 
obedience,  withdraws  himself  from  grace ;  and  he 
who  seeks  his  own,  loses  those  things  which  are 
in  common. 

If  a  man  does  not  freely  and  willingly  submit 
himself  to  his  superior,  it  is  a  sign  that  his  flesh  is 
not  as  yet  perfectly  obedient  to  him,  but  that  it 
oftentimes  rebels  and  murmurs. 

Learn  then  to  submit  thyself  readily  to  thy 
superior,  if  thou  choosest  to  subdue  thine  own  flesh. 

For  the  enemy  without  is  sooner  overcome  if 
the  inner  man  be  not  laid  waste. 

There  is  not  a  more  troublesome  or  worse  enemy 
to  the  soul  than  thou  art  to  thyself,  when  not 
at  peace  with  the  spirit. 


123  THE  IMITATION  OF  CHRIST. 

Thou  must  in  good  earnest  take  to  thee  a  true 
contempt  of  thyself  if  thou  wishest  to  prevail  over 
flesh  and  blood. 

Because  thou  hast  as  yet  too  inordinate  a  love 
for  thyself,  therefore  art  thou  afraid  to  resign  thy- 
self wholly  to  the  will  of  others. 

But  what  great  matter  is  it,  if  thou,  who  art 
dust  and  nothing,  submit  thyself  to  man  for  the 
sake  of  God,  when  I,  the  Almighty  and  the  Most 
High,  who  created  all  things  out  of  nothing,  for 
thy  sake  humbly  subjected  myself  to  man? 

I  became  the  most  humble  and  the  lowest  of  all 
men  that  thou  mightest  overcome  thy  pride  by 
my  humility. 

Learn  to  obey,  O  dust ;  learn  to  humble  thyself, 
O  earth  and  clay,  and  to  bow  thyself  down  beneath 
the  feet  of  all  men. 

Learn  to  break  thine  own  will,  and  to  yield  thy- 
self up  to  all  subjection. 

Be  zealous  against  thyself;  suffer  not  swelling 
pride  to  live  in  thee,  but  show  thyself  so  submis- 
sive and  so  little  that  all  may  trample  on  thee  and 
tread  thee  under  their  feet  as  the  mire  of  the 
streets. 

What  hast  thou,  vain  man,  to  complain  of? 

What  answer  canst  thou  make,  O  vile  sinner,  to 
those  that  reproach  thee,  thou  who  hast  so  often 
offended  God,  and  many  times  deserved  hell  ? 

But  mine  eye  has  spared  thee,  because  thy  soul 
was  precious  in  my  sight ;  that  thou  mightest  know 
my  love  and  live  on  ever  grateful  for  my  favours, 


THE  SECRET  JUDGMENTS  OF  GOD.      129 

and  that  thou  mightest  give  thyself  continually  to 
true  subjection  and  humility,  and  bear  with  patience 
that  all  despise  thee. 


Chapter  XIV.— Of  Considering  the  Secret 
Judgments  of  God,  lest  We  be  puffed 
UP  WITH  Our  Own  Good  Works. 

Tnou  thunderest  forth  over  my  head  thy  judg- 
ments, O  Lord,  and  thou  shakest  all  my  bones 
with  fear  and  trembling,  and  my  soul  is  terrified 
exceedingly. 

I  stand  amazed  and  consider  :  for  the  heavens 
are  not  pure  in  thy  sight. 

If  in  the  angels  thou  hast  found  sin  and  hast  not 
spared  them,  what  will  become  of  me  ? 

Stars  have  fallen  from  heaven ;  and  I,  who  am 
but  dust,  how  can  I  presume  ? 

They  whose  works  seemed  worthy  to  be  praised, 
have  fallen  to  the  very  lowest ;  and  those  who  were 
wont  to  feed  upon  the  bread  of  angels,  I  have 
seen  delighted  with  the  husks  of  swine. 

There  is,  then,  no  sanctity,  if  thou,  O  Lord, 
withdraw  thy  hand. 

No  wisdom  profits  if  thou  cease  to  govern. 

No  strength  avails  if  thou  cease  to  uphold. 

No  chastity  is  secure  if  thou  protect  it  not. 

No  guard  that  we  can  keep  upon  ourselves  will 
profit  us,  if  thy  sacred  watch  be  not  over  us. 

10 


I30  THE  IMITATION  OF  CHRIST. 

For  if  thou  leave  us,  we  sink  and  perish ;  but 
if  thou  visit  us  we  are  raised  up  and  live. 

For  we  are  unstable  indeed,  but  by  thee  we  are 
strengthened;  we  are  lukewarm,  but  by  thee  we 
are  inflamed. 

Oh,  how  humbly  and  lowly  ought  I  to  think  of 
myself!  How  little  ought  I  to  esteem  whatever 
good  I  may  seem  to  have ! 

Oh,  how  low  ought  I  to  cast  myself  down  under 
thine  unfathomable  judgments,  O  Lord,  where  I 
find  myself  to  be  nothing  else  but  nothing,  yea, 
nothing  ! 

O  weight  immense  ;  O  sea  impassable,  where  T 
find  nothing  about  myself  but  that  I  am  wholly 
nothing  ! 

Where,  then,  can  boasting  find  a  lurking  place  ? 
where  confidence  in  fancied  virtue  ? 

All  vain  glorying  is  swallowed  up  in  the  depth 
of  thy  judgments  above  me. 

What  is  all  flesh  in  thy  sight  ? 

Shall  the  clay  glory  against  him  who  formed  it  ? 

How  can  he  be  elated  with  vain  talk  whose 
heart  in  truth  is  subjected  to  God? 

All  the  world  will  not  move  him  to  pride  whom 
truth  has  subjected  to  itself. 

Neither  will  he,  who  has  made  his  whole  hope 
strong  in  God,  be  moved  with  the  tongues  of  r.U 
that  praise  him. 

For,  behold,  all  they  also  who  speak  are  naught ; 
for  they  shall  pass  away  with  the  sound  of  their 
words ;  but  the  truth  of  the  Lord  remaineth  for  ever. 


IVIIAT  POSITION   IVE  ARE   TO    TAKE.     131 


CHArxER  XV. — What  Position  we  are  to 

TAKE,  AND  WHAT  We  ARE  TO  SaY  WHEN  \Ve 

Desire  Any  Thing. 

Son,  in  every  thing  say  thus:  Lord,  if  it  be  pleasing 
to  thee,  so  let  this  be  done. 

Lord,  if  it  be  to  thine  honour,  let  this  be  done  in 
thy  name. 

Lord,  if  thou  seest  that  this  is  expedient  for  me, 
and  approvest  it  as  profitable,  then  give  me  to 
use  it  to  thine  honour. 

But  if  thou  knowest  that  it  will  be  hurtful  to  me, 
and  not  expedient  for  the  salvation  of  my  soul,  take 
away  from  me  such  a  desire. 

For  not  eveiy  desire  is  from  the  Holy  Ghost, 
even  though  it  seem  to  a  man  right  and  good. 

It  is  hard  to  judge  truly  whether  it  be  a  good  or 
an  evil  spirit  which  urges  thee  on  to  desire  this  or 
that,  or  whether  thou  art  not  moved  by  thine  own 
spirit. 

Many  have  been  deceived  in  the  end  who  at  first 
seemed  to  be  led  by  a  good  spirit. 

Whatsoever  therefore  presents  itself  to  thy  mind 
as  to  be  desired,  see  that  it  be  always  with  the  fear 
of  God  and  humihty  of  heart  that  thou  desire  or 
ask  for  it. 

And  above  all  thou  oughtest,  with  a  resignation 
of  thyself,  to  commit  all  to  me,  and  to  say : 

Lord,  thou  knowest  in  what  way  it  is  best ;  let 
this  or  that  be  done  as  thou  wilt. 


132  THE  IMITATION  OF  CHRIST. 

Give  what  thou  wilt,  and  as  much  as  thou  wilt, 
and  when  thou  wilt. 

Do  with  me  as  thou  k  no  west,  and  as  best  pleases 
thee,  and  is  most  for  thine  honour. 

Put  me  where  thou  wilt,  and  do  with  me  in  all 
things  according  to  thy  will. 

I  am  in  thy  hand ;  twist  me  about  and  turn  me 
back  again. 

Lo,  I  am  thy  servant,  prepared  for  all  things  ; 
for  I  do  not  desire  to  live  to  myself,  but  to  thee  ; 
O  that  it  were  worthily  and  perfectly. 


A  Prayer 

FOR  FULFILLING  THE  GOOD   PLEASURE  OF  GOD. 

Grant  me  thy  grace,  most  gentle  Jesus,  that  it 
may  be  with  me,  and  work  with  me,  and  continue 
with  me  to  the  end. 

Grant  me  always  to  will  and  desire  that  which  is 
the  more  acceptable,  and  the  more  perfectly  pleas- 
ing to  thee. 

Let  thy  will  be  mine,  and  let  my  will  always 
follow  thine  and  perfectly  accord  with  it. 

Let  me  always  will  or  not  will  the  same  with 
thee  ;  and  let  me  be  unable  to  will  or  not  will 
otherwise  than  as  thou  wiliest  or  wiliest  not. 

Grant  that  I  may  die  to  all  things  which  are  in 
the  world ;  and  that  for  thy  sake  I  may  love  to  be 
despised  and  to  be  unknown  in  this  world. 

Grant  that  I  may  rest  in  thee  above  all  things 
desired,  and  give  my  heart  peace  in  thee. 


COMFORT  IS   TO  BE  SOUGHT  OF  GOD.     133 

Thou  art  the  true  peace  of  the  heart,  thou  its 
only  rest ;  out  of  thee  all  things  are  hard  and 
unrestful. 

In  this  peace,  and  for  this  very  end,  that  is  in 
thee,  the  one  sovereign  eternal  good,  I  will  lay  me 
down  and  take  my  rest.     Amen. 


Chapter  XVI.— That  True  Comfort  is  to 
BE  sought  in  God  Alone. 

Whatsoever  I  can  desire  or  imagine  for  my 
solace,  I  look  not  for  here,  but  hereafter. 

For  if  I  alone  should  have  all  the  comforts  of 
this  world  and  could  enjoy  all  its  delights,  it  is 
certain  they  could  not  last  long. 

^\^lerefore  thou  canst  not,  O  my  soul,  be  fully 
comforted  nor  have  perfect  refreshment  save  in 
God,  the  comforter  of  the  poor  and  the  upraiser 
of  the  humble. 

Wait  a  little  while,  O  my  soul,  wait  for  the 
divine  promise,  and  thou  wilt  have  in  heaven 
plenteousness  of  all  that  is  good. 

If  thou  desirest  too  inordinately  these  present 
things,  thou  wilt  lose  those  which  are  eternal  and 
heavenly. 

Let  temporal  things  serve  thy  use,  but  let  the 
eternal  be  still  thy  desire. 

Thou  canst  not  be  fully  satisfied  with  any  tem- 


134  THE  IMITATION  OF  CHRIST. 

poral  good,  because  thou  wast  not  created  for  the 
enjoyment  of  such  things. 

Although  thou  shouldest  have  all  created  goods, 
yet  this  could  not  make  thee  happy  and  blessed  ; 
but  in  God,  who  created  all  things,  all  thy  blessed- 
ness and  thy  happiness  consist. 

Not  such  as  is  seen  or  praised  by  the  foolish 
lovers  of  this  world  ;  but  such  as  good  and  faithful 
followers  of  Christ  look  for,  and  of  which  they  who 
are  spiritual  and  clean  of  heart,  whose  conversation 
is  in  heaven,  have  sometimes  a  foretaste. 

All  human  solace  is  vain  and  shortlived. 

Blessed  and  true  is  that  solace  which  is  inwardly 
received  from  the  truth. 

A  devout  man  bears  about  with  him  everywhere 
Jesus  his  comforter  ;  and  says  to  him,  Be  with  me, 
Loi-d  Jesus,  in  every  place  and  time. 

Let  this  be  my  consolation,  to  be  willing  to  do 
without  any  human  solace. 

And  if  thy  consolation  be  withdrawn,  let  thy  will 
and  thy  just  trial  be  to  me  as  the  greatest  solace. 

For  thou  wilt  not  be  angry  always  j  neither  wilt 
thou  threaten  for  ever. 


TO  PLACE  OUR   CARE   UPON  GOD.      135 


Chapter  XVII. — That  we  ought  to  place 
all  our  care  upon  god. 

Son,  suffer  me  to  do  with  thee  what  I  will ;    I 
know  what  is  meet  for  thee. 

Thou  thinkest  as  man  ;  thou  judgest  in  many 
things  as  human  affection  suggests. 

Lord,  what  thou  sayest  is  true ;  thy  care  over 
me  is  greater  than  all  the  care  I  can  take  of  my- 
self. 

For  he  stands  at  too  great  a  hazard  who  casts  not 
his  whole  care  on  thee. 

Lord,  provided  that  my  will  remain  right  and 
firm  towards  thee,  do  with  me  whatsoever  it  shall 
please  thee. 

For  whatever  thou  shalt  do  by  me,  cannot  be 
other  than  good. 

If  thou  wilt  have  me  to  be  in  darkness,  be  thou 
blessed ;  and  if  thou  wilt  have  me  to  be  in  light, 
blessed  be  thou  again  :  if  thou  vouchsafest  to  com- 
fort me,  be  thou  blessed;  and  if  it  be  thy  will 
that  I  should  be  afflicted,  be  thou  always  equally 
blessed. 

Son,  thus  must  thou  stand  if  thou  desirest  to 
walk  with  me. 

Thou  must  be  as  ready  to  suffer  as  to  rejoice, 


136  THE  IMITATION  OF  CHRIST. 

thou  must  be  as  wil]ing  to  be  poor  and  needy  as  to 
be  full  and  rich. 

Lord,  I  will  suffer  willingly  for  thee  whatsoever 
thou  art  pleased  should  befall  me. 

I  am  willing  to  receive  with  indifference  from 
thy  hand  good  and  evil,  sweet  and  bitter,  joy  and 
sorrow ;  and  to  give  thee  thanks  for  all  that  hap- 
pens to  me. 

Keep  me  only  from  all  sin,  and  I  will  fear  neither 
death  nor  hell. 

So  only  thou  cast  me  not  off  for  ever,  nor  blot 
me  out  of  the  book  of  life ;  no  tribulation  that 
befalls  me  will  hurt  me. 


Chapter  XVIII. — That  Temporal  Miseries 

ARE   TO    BE    borne    WITH     PaTIExNCE,     AFTER 

THE  Example  of  Christ. 

Son,  I  came  down  from  heaven  for  thy  salvation ; 
I  took  upon  me  thy  miseries,  not  of  necessity,  but 
moved  thereto  by  charity,  that  thou  mightest  learn 
patience  and  mightest  bear  without  repining  the 
miseries  of  this  life. 

For  from  the  hour  of  my  birth  till  my  death  on 
the  cross  never  was  I  without  endurance  of  suffer- 
ing. 

Great  was  the  want  of  temporal  things  that  I 
endured,  many  the  complaints  that  I  often  heard 
against    me ;    I   meekly  bore  confusion  and  re- 


OF  TEMPORAL   MISERIES.  137 

proaches ;  for  my  benefits  I  received  ingratitude, 
for  my  miracles  blasphemies,  for  my  doctrine  re- 
bukes. 

Lord,  because  thou  wast  patient  in  thy  lifetime, 
in  this  chiefly  fulfilling  the  commandment  of  thy 
Father,  it  is  fitting  that  I,  a  wretched  sinner,  should 
according  to  thy  will  take  all  with  patience,  and 
should,  as  long  as  thou  pleasest,  support  the  burthen 
of  this  corniptible  life  in  order  to  my  salvation. 

For  though  this  present  life  is  felt  to  be  burthen- 
some,  yet  it  is  now  become  through  thy  grace  ex- 
ceeding meritorious,  and  by  thy  example  and  the 
footsteps  of  thy  saints  more  supportable  to  the 
weak,  and  more  bright. 

It  is  also  much  more  full  of  consolation  than  it 
was  formerly  under  the  old  law,  while  the  gate  of 
heaven  remained  shut  and  the  way  also  to  heaven 
seemed  more  obscure  ;  when  so  few  cared  to  seek 
the  kingdom  of  heaven. 

And  not  even  they  who  were  then  just  and  of 
the  saved,  could  enter  into  thy  heavenly  kingdom 
before  thy  passion  and  the  debt  of  thy  sacred  death. 

Oh,  how  great  thanks  am  I  bound  to  return  to 
thee  for  having  vouchsafed  to  show  to  me  and  all 
the  faithful  the  right  and  good  way  to  thine  ever- 
lasting kingdom ! 

For  thy  life  is  our  life ;  and  by  holy  patience  we 
walk  on  to  thee,  who  art  our  crown. 

If  thou  hadst  not  gone  before  and  taught  us, 
who  would  care  to  follow? 

Alas,  how  many  would  have  stayed  afar  off  and  a 


138  THE  IMITATION  OF  CHRIST. 

great  way  behind  if  they  had  not  had  before  their 
eyes  thine  excelling  example  ! 

Behold,  we  are  still  lukewarm,  though  we  have 
heard  of  thy  so  many  miracles  and  teachings;  what 
should  we  be  if  we  had  not  so  great  light  whereby 
to  follow  thee  ? 


Chapter    XIX.  —  Of   Supporting  Injuries, 

AND  WHO  IS  PROVED  TO  BE  TrULY  PaTIENT. 

What  is  that  thou  sayest,  my  son  ?  Cease  to  com- 
plain, considering  my  passion  and  that  of  other 
saints. 

Thou  hast  not  yet  resisted  unto  blood . 

What  thou  sufferest  is  but  little  in  comparison 
of  those  who  have  suffered  so  much,  who  have  been 
so  strongly  temptqd,  so  grievously  afflicted,  in  so 
manifold  ways  tried  and  exercised. 

Thou  must,  then,  call  to  mind  the  heavier  suffer- 
ings of  others,  that  thou  mayest  the  more  easily 
bear  the  very  little  things  thou  sufferest. 

And  if  to  thee  they  seem  not  very  little,  take 
heed  lest  this  also  proceed  from  thine  impatience. 

But  whether  they  be  little  or  great,  strive  to 
bear  them  all  with  patience. 

The  better  thou  disposest  thyself  for  suffering, 
the  more  wisely  dost  thou  act  and  the  more  fully 
dost  thou  merit ;  and  thou  wilt  bear  it  more  lightly 
when  thy  mind  is  well  prepared  for  it  and  thou  art 
accustomed  to  it. 

And  say  not,  I  cannot  bear  these  things  from 


OF  SUPPORTING  INJURIES.  139 

such  a  man,  nor  are  things  of  this  kind  to  be 
endured  by  me,  for  he  has  done  me  a  great  in- 
jury, and  he  upbraids  me  with  things  I  never 
thought  of;  but  I  will  gladly  suffer  from  another, 
and  as  far  as  I  shall  judge  fitting  for  me  to 
suffer. 

Such  a  thought  is  foolish,  for  it  considers  not 
the  virtue  of  patience  nor  by  whom  it  shall  be 
crowned,  but  rather  broods  over  the  persons,  and 
the  offences  given  to  self. 

He  who  will  suffer  no  m.ore  than  he  thinks  good, 
and  from  whom  he  pleases,  is  not  a  truly  patient 
man. 

The  truly  patient  man  considers  not  by  what 
man  he  is  tried,  whether  by  his  superior,  by  an 
equal,  or  by  an  inferior,  whether  by  a  good  and 
holy  man,  or  by  one  that  is  perv^erse  and  un- 
worthy. 

But  how  much  soever  and  how  often  soever  any 
adversity  happen  to  him  from  any  thing  created,  he 
takes  it  all  from  the  hand  of  God  with  joy,  and 
esteems  it  great  gain. 

For  nothing,  how  little  soever,  that  is  suffered 
for  the  sake  of  God,  can  pass  without  merit  in  the 
sight  of  God. 

Be  thou  therefore  girt  for  the  fight  if  thou  de 
sirest  to  gain  the  victory. 

Without  a  struggle  thou  canst  not  obtain  the 
crown  of  patience. 

If  thou  wilt  not  suffer,  thou  refusest  to  be 
crowned ;  but  if  thou  desirest  to  be  crowned,  fight 
manfully,  endure  patiently. 


MO  THE  IMITATION  OF  CHRIST. 

Without  labour  we  are  not  on  the  way  to  rest, 
and  without  fighting  we  come  not  to  victory. 

May  thy  grace,  O  Lord,  make  that  possible  to 
me  which  seems  impossible  to  me  by  nature. 

Thou  knowest  that  I  can  bear  but  little,  and 
that  I  am  quickly  cast  down  when  a  small  adversity 
arises. 

Let  any  exercise  of  tribulation  become  an  object 
of  love  and  desire  to  me  because  of  thy  name,  for  to 
suffer  and  to  be  harassed  for  thee  is  very  healthful 
to  my  soul. 


Chapter  XX.— Of  the  ConfessiOxN  of  our 
OWN  Infirmity,  and  of  the  Miseries  of 
THIS  Life. 

I  WILL  confess  against  myself  mine  injustice.  I 
will  confess  to  thee,  O  Lord,  my  infirmity. 

It  is  oftentimes  a  small  thing  which  casts  me 
down  and  troubles  me. 

I  make  a  resolution  to  behave  myself  valiantly ; 
but  when  a  small  temptation  comes,  I  am  brought 
into  great  straits. 

It  is  sometimes  a  very  trifling  thing  whence  a 
grievous  temptation  springs  up. 

And  when  I  think  myself  somewhat  safe,  while 
I  have  no  feeling,  I  sometimes  find  myself  almost 
overcome  by  the  merest  puff  of  wind. 

Behold  then,  O  Lord,  my  low  estate  and  my 
frailty,  which  are  every  way  known  to  thee. 


CONFESSION  OF  OUR  INFIRMITY.       141 

Have  pity  on  me,  and  draw  me  out  of  the 
mire,  that  I  may  not  stick  fast  therein,  that  I  may 
not  abide  utterly  cast  down  for  ever. 

This  it  is  which  often  drives  me  back  and 
confounds  me  in  thy  sight,  that  I  am  so  prone 
to  fall  and  have  so  little  strength  to  resist  my  pas- 
sions. 

And  although  I  do  not  altogether  consent,  yet 
their  pursuit  of  me  is  troublesome  and  grievous, 
and  it  is  a  weariness  to  live  thus  daily  in  conflict. 

Hence  my  infirmity  is  made  known  to  me, 
because  loathsome  imaginations  always  much  more 
easily  i-ush  in  upon  me  than  they  depart. 

Would  that  thou,  the  most  mighty  God  of  Israel, 
the  zealous  lover  of  faithful  souls,  wouldest  behold 
the  labour  and  soitow  of  thy  servant,  and  stand 
by  him  in  all  things,  to  whatsoever  he  directs  his 
steps. 

Strengthen  me  with  heavenly  fortitude,  lest  the 
old  man,  the  miserable  flesh  not  fully  subject  to  the 
spirit,  should  prevail  and  get  the  upper  hand  ; 
against  which  it  will  behove  us  to  fight  as  long  as 
we  breathe  in  this  most  wretched  life. 

Alas,  what  kind  of  life  is  this,  where  troubles  and 
miseries  are  never  wanting ;  where  all  things  are 
full  of  snares  and  enemies  ? 

For  when  one  trouble  or  temptation  departs, 
another  comes;  yea,  and  while  the  first  conflict 
lasts,  many  others  come  on,  and  \Ahen  least  ex- 
pected. 

And  how  can  a  life  be  loved  which  has  such 


142  THE  IMITATION  OF  CHRIST. 

great  bitterness,  subject  to  so  many  calamities  and 


miseries 


How  can  it  be  called  life  since  it  begets  so  many 
deaths  and  plagues  ? 

And  yet  it  is  loved,  and  many  seek  their  delight 
in  it. 

Many  blame  the  world  as  being  deceitful  and 
vain  ;  yet  they  are  not  willing  to  leave  it,  because 
the  lusts  of  the  flesh  have  too  much  sway. 

But  some  things  draw  them  to  love  the  world, 
others  to  despise  it. 

The  lust  of  the  flesh,  the  lust  of  the  eyes,  and 
the  pride  of  life,  draw  to  the  love  of  the  world ; 
but  the  pains  and  miseries  which  justly  follow  these 
things,  breed  a  hatred  and  loathing  of  the  world. 

But  alas,  sinful  pleasure  prevails  over  the  worldly 
soul ;  and  she  thinks  it  a  delight  to  be  under  these 
briars,  because  she  has  neither  seen  nor  tasted  the 
sweetness  of  God,  nor  the  inward  pleasures  of 
virtue. 

But  they  who  perfectly  despise  the  world  and 
make  it  their  aim  to  live  to  God  under  holy  dis- 
cipline, experience  the  divine  sweetness  promised 
to  those  who  truly  forsake  all ;  and  these  see  clearly 
how  grievously  the  world  is  mistaken,  and  in  how 
many  ways  it  is  deceived. 


JFE  ARE   TO  REST  IN  GOD. 


Chapter  XXI.— That  We  are  to  Rest  in 
God  above  all  Goods  and  Gifts. 

Above  all  things  and  in  all  things  shall  thou,  my 
soul,  rest  always  in  the  Lord,  for  he  is  the  eternal 
rest  of  the  saints. 

Grant  me,  O  most  sweet  and  loving  Jesus,  to 
rest  in  thee  above  all  things  created;  above  all 
health  and  beauty,  above  all  glory  and  honour, 
above  all  power  and  dignity,  above  all  knowledge 
and  subtlety,  above  all  riches  and  arts,  above  all 
joy  and  gladness,  above  all  fame  and  praise,  above 
all  sweetness  and  consolation,  above  all  hope  and 
promise,  above  all  merit  and  desire,  above  all 
gifts  and  boons  which  thou  canst  give  and  infuse, 
above  all  joy  and  jubilation  which  the  mind  can 
contain  and  feel ;  in  a  word,  above  all  angels  and 
archangels  and  all  the  host  of  heaven,  above  all 
things  visible  and  invisible,  and  above  all  that  is 
not  thee,  my  God. 

For  thou,  O  Lord  my«God,  art  above  all  things 
best ;  thou  alone  most  high,  thou  alone  most  power- 
ful, thou  alone  most  sufficient  and  most  full,  thou 
alone  most  sweet  and  most  comfortable. 

Thou  alone  most  fair  and  most  loving,  thou 
alone  most  noble  and  most  glorious  above  all 
things;  in  whom  all  things  are  at  once  and  per- 
fectly, and  ever  have  been,  and  shall  be. 


144  THE  IMITATION  OF  CHRIST. 

And  therefore,  whatever  thou  bestowest  upon  me 
beside  thyself,  or  whatever  thou  revealest  or  pro- 
misest  concerning  thyself,  as  long  as  I  do  not  see 
or  fully  enjoy  thee,  it  is  too  little  and  fails  to 
satisfy  me. 

Because  indeed  my  heart  cannot  truly  rest  nor 
be  entirely  contented,  unless  it  rest  in  thee  and 
rise  above  all  thy  gifts  and  all  things  created. 

O  my  most  beloved  spouse,  Christ  Jesus,  most 
pure  lover,  ruler  of  all  creation ;  who  will  give  me 
the  wings  of  true  liberty  to  fly  and  repose  in  thee  ? 
Oh,  when  shall  it  be  fully  gianted  me  to  be  at 
leisure  and  see  how  sweet  thou  art,  O  Lord  my 
God? 

When  shall  I  fully  recollect  myself  in  thee,  that 
through  the  love  of  thee  I  may  not  feel  myself,  but 
thee  alone,  above  all  feeling  and  measure,  in  a 
manner  not  known  to  all  ? 

But  now  I  often  sigh,  and  bear  my  unhappiness 
with  grief; 

Because  I  meet  with  many  evils  in  this  vale  of 
miseries,  which  frequently  disturb  me,  sadden  me, 
and  bring  a  cloud  over  me;  which  often  hinder 
and  distract  me,  allure  and  entangle  me,  so  that  I 
may  not  have  free  access  to  thee,  nor  enjoy  thy 
sweet  embraces,  so  readily  granted  to  the  blessed 
spirits. 

Let  my  sighing  touch  thee  and  the  manifold 
desolation  upon  earth. 

O  Jesus,  brightness  of  the  eternal  glory,  comfort 
of  the  pilgrim  soul,  with  thee  are  my  lips  without 
a  voice,  and  my  very  silence  speaks  to  thee. 


JVE  ARE   TO  REST  IN  GOD.  145 

How  long  delays  my  Lord  his  coming  ?  Let  him 
come  to  me,  his  poor  servant,  and  make  me  glad; 
let  him  stretch  forth  his  hand  and  deliver  me,  a 
wretch,  from  all  anguish. 

Come,  come,  for  without  thee  there  will  be  no 
glad  day  nor  hour,  for  thou  art  my  gladness,  and 
without  thee  my  table  is  unspread. 

I  am  miserable,  and  in  a  manner  imprisoned  and 
laden  with  fetters,  till  thou  comfort  me  with  the 
light  of  thy  presence,  and  restore  me  to  liberty  and 
show  me  a  cheerful  countenance. 

Let  others  seek,  instead  of  thee,  whatever  else 
they  please :  nothing  else  the  while  pleases  me, 
nor  shall  please  me,  but  thou,  my  God,  my  hope, 
my  eternal  salvation. 

I  will  not  hold  my  peace  nor  cease  to  entreat 
thee  until  thy  grace  returns  and  thou  speakest  in- 
wardly to  me. 


Behold,  here  am  I ;  behold,  I  come  to  thee,  for 
thou  hast  called  me. 

Thy  tears  and  the  desire  of  thy  soul,  thy  humilia- 
tion and  contrition  of  heart,  have  made  me  stoop 
and  brought  me  to  thee. 


And  I  said :  O  Lord,  I  have  called  upon  thee 
and  have  desired  to  enjoy  thee,  being  ready  to 
renounce  all  things  for  thee. 

For  thou  didst  first  stir  me  up  that  I  might  seek 
thee. 

Be  thou  therefore  blessed,   O   Lord,  who  hast 

11 


146  THE  IMITATION  OF  CHRIST. 

shown  this  goodness  to  thy  servant  according  to 
the  muhitude  of  thy  mercies. 

What  more  has  thy  servant  to  say  in  thy  pre- 
sence, but  to  humble  himself  exceedingly  before 
thee,  always  remembering  his  own  iniquity  and 
vileness  ? 

For  there  is  none  like  unto  thee  amongst  all 
things  wonderful  in  heaven  or  on  earth. 

Thy  works  are  very  good,  thy  judgments  are 
true,  and  by  thy  providence  all  things  are  ruled 

Praise  therefore  and  glory  be  to  thee,  O  Wisdom 
of  the  Father ;  let  my  mouth  praise  and  bless  thee, 
my  soul  and  all  created  things  together. 


Chapter  XXII. — Of  the   Remembrance  of 
THE  Manifold  Benefits  of  God. 

Open,  O  Lord,  my  heart  in  thy  law,  and  teach 
me  to  walk  in  thy  commandments. 

Give  me  to  understand  thy  will  and  to  comme- 
morate with  great  reverence  and  diligent  considera- 
tion all  thy  benefits,  as  well  in  general  as  in  parti- 
cular ;  that  from  this  time  forth  I  may  be  able 
worthily  to  give  thee  thanks.  But  I  know  and 
confess  that  I  am  not  able  to  return  due  thanks,  not 
even  for  the  least  point. 

I  am  less  than  all  thy  goods  bestowed  upon  me ; 
and  when  I  consider  thine  excellency,  my  spirit 
falls  before  the  greatness  of  it. 

All  we  have  in  soul  and  body,  all  we  possess 


OF  THE  BENEFITS  OF  GOD.  147 

without  or  within,  by  nature  or  by  grace,  are  thy 
benefits,  and  shovvfforth  thy  bounty,  mercy  and 
goodness,  from  whom  we  have  received  all  good 
things. 

And  though  one  has  received  more,  another  less, 
yet  all  is  thine,  and  without  thee  even  the  least 
cannot  be  had. 

He  who  has  received  greater  things  cannot 
glory  in  his  own  merit,  nor  boast  himself  above 
others,  nor  insult  over  the  lesser;  because  he  is 
indeed  greater  and  better  who  attributes  less  to 
himself,  and  is  more  humble  and  devout  in  return- 
ing thanks. 

And  he  who  esteems  himself  the  vilest  of  men 
and  judges  himself  the  most  unworthy,  is  fittest  to 
receive  the  greatest  blessings. 

But  he  who  has  received  fewer  must  not  be 
sorrowful  nor  take  it  ill,  nor  envy  him  who  is  more 
enriched  ;  but  must  wait  rather  on  thee,  and  above 
all  praise  thy  goodness,  for  that  thou  bestowest 
thy  gifts  so  plentifully,  so  freely  and  willingly,  with- 
out respect  of  persons. 

All  things  are  from  thee,  and  therefore  thou  art 
to  be  praised  in  all. 

Thou  know^est  what  is  fit  to  be  given  to  every 
one;  and  why  one  has  less  and  another  more  is 
not  ours  to  decide,  but  thine,  who  keepest  an  exact 
account  of  the  merits  of  each. 

Wherefore,  O  Lord  God,  I  take  it  for  a  great 


143  THE  IMITATION  OF  CHRIST. 

benefit  not  to  have  much  which  outwardly  and 
according  to  men  appears  praiseworthy  and  glori- 
ous ;  so  that  a  man,  considering  his  own  poverty 
and  meanness,  ought  not  therefore  to  be  weighed 
down  or  to  be  grieved  and  dejected,  but  rather  to 
receive  comfort  and  great  joy. 

Because  thou,  O  God,  hast  chosen  the  poor  and 
humble,  and  those  who  are  despised  by  this  world, 
for  thy  familiar  friends  and  servants. 

Witness  thy  apostles  themselves,  whom  thou 
didst  make  princes  over  all  the  earth. 

And  yet  they  walked  in  this  world  without  re- 
buke, so  humble  and  simple,  without  any  malice 
or  guile,  that  they  were  even  glad  to  suffer  re- 
proaches for  thy  name ;  and  what  the  world  flies 
from  they  embraced  with  great  affection. 

Nothing  therefore  should  so  gladden  him  who 
loves  thee  and  knows  thy  benefits,  as  thy  will  in 
him  and  the  good  pleasure  of  thy  eternal  appoint- 
ment ; 

Wherewith  he  ought  to  be  so  far  contented  and 
comforted,  as  to  be  as  willing  to  be  the  least  as 
another  would  wish  to  be  the  greatest ;  and  to 
enjoy  as  much  peace  and  content  in  the  lowest 
place  as  in  the  highest ;  and  to  be  as  willing  to  be 
despicable  and  mean  and  of  no  name  and  repute, 
as  to  be  preferred  in  honour  and  greater  in  the 
world  than  others. 

For  thy  will  and  the  love  of  thine  honour  ought 
to  surpass  all,  and  to  comfort  and  please  him  more 
than  all  the  benefits  which  thou  hast  given  or  shalt 
give. 


FOUR    THINGS   WHICH  BRING  PEACE.     149 


Chapter  XXIII.— Of  Four  Things  which 
bring  much  peace. 

Son,  I  will  now  teach  thee  the  way  of  peace  and 
true  liberty. 

Do,  Lord,  as  thou  sayest,  for  this  it  pleases  me 
to  hear. 

Make  this  thine  aim,  my  son,  rather  to  do  tlie 
will  of  another  than  thine  own. 

Ever  choose  rather  to  have  less  than  more. 

Always  seek  the  lowest  place  and  to  be  under 
the  authority  of  every  one. 

Always  wish  and  pray  that  the  will  of  God  may 
be  wholly  done  in  thee. 

Behold,  such  a  man  as  this  enters  into  the  re- 
gion of  peace  and  rest. 

Lord,  this  thy  short  discourse  contains  much 
perfection. 

Small  though  it  be  in  word,  yet  is  it  full  in  sense 
and  plentiful  in  fruit. 

For  if  I  could  faithfully  keep  it  I  should  not  be 
so  easily  troubled . 

For  as  often  as  I  feel  myself  disquieted  and 
burthened,  I  find  that  I  have  strayed  from  this 
doctrine. 

But  do  thou,  O  Lord,  who  canst  do  all  things, 
and  always  lovest  the  progress  of  the  soul,  increase 
in  me  thy  gi'ace,  that  I  may  accomplish  these  thy 
words  and  perfect  my  salvation. 


THE  IMITATION  OF  CHRIST. 


A  Prayer  against  Evil  Thoughts. 

0  Lord  my  God,  depart  not  far  from  me ;  O 
my  God,  look  on  me  to  help  me;  for  divers 
thoughts  and  great  fears  have  risen  up  against  me, 
afBicting  my  soul. 

How  shall  I  get  over  them  without  hurt  ?  How 
shall  I  break  through  them  ? 

1  will  go  before  thee,  saith  he,  and  will  humble 
the  great  ones  of  the  earth. 

I  will  open  the  gates  of  the  prison  and  will  re- 
veal to  thee  hidden  riches  of  secret  places. 

Do,  O  Lord,  as  thou  sayest,  and  let  all  these 
evil  thoughts  flee  from  before  thy  face. 

This  is  my  hope  and  my  one  consolation,  to  fly 
to  thee  in  every  tribulation,  to  trust  in  thee,  to 
call  on  thee  from  my  heart,  and  patiently  to  wait 
for  thy  consolation. 


A  Prayer  for  the  Enlightening  of  the 
Mind. 

Enlighten  me,  O  good  Jesus,  with  the  bright- 
ness of  internal  light,  and  cast  out  all  darkness 
from  the  dwelling  of  my  heart. 

Restrain  my  many  wandering  thoughts,  and 
crush  the  temptations  which  violently  assault  me. 

Fight  mightily  for  me  and  overcome  these 
wicked  beasts,  I  mean  these  enticing  lusts,  that 


A   PRAYER.  151 

there  may  be  peace  in  thy  strength,  and  that  the 
abundance  of  thy  praise  may  resound  in  the  holy 
court,  which  is  a  clean  conscience. 

Command  the  winds  and  storms ;  say  to  the 
sea  :  Be  still ;  and  to  the  north  wind  :  Blow  thou 
not ;  and  there  shall  be  a  great  calm. 

Send  out  thy  light  and  thy  truth  that  they  may 
shine  upon  the  earth;  for  I  am  as  earth  that  is 
empty  and  void  till  thou  enlightenest  me. 

Pour  forth  thy  grace  from  above;  water  my 
heart  with  the  dew  of  heaven ;  send  down  the 
waters  of  devotion  to  wash  the  face  of  the  earth, 
that  it  bring  forth  good  and  perfect  fruit. 

Lift  up  my  mind,  oppressed  with  the  load  of 
sins,  and  raise  my  whole  desire  towards  heavenly 
things ;  that,  having  tasted  the  sweetness  of  the 
bliss  above,  it  may  irk  me  to  think  of  earthly 
things. 

Tear  me  away  and  snatch  me  from  all  fleeting 
consolation  of  the  creature,  for  no  created  thing  can 
fully  still  and  satisfy  my  desire. 

Join  me  to  thyself  with  the  inseparable  bond  of 
love  ;  for  thou  alone  sufficest  him  who  loves  thee, 
and  without  thee  all  things  are  worthless. 


THE  IMITATION  OF  CHRIST. 


Chapter  XXIV.— That  we  are  not  to  be 
curious  in  inquiring  into  the  lives  of 
Others. 

Son,  be  not  curious,  and  take  not  on  thyself 
empty  cares. 

What  is  this  or  that  to  thee  ?     Follow  thou  me. 

For  what  is  it  to  thee  whether  this  man  be  such 
or  such,  or  that  other  do  or  say  thus  and  thus  ? 

Thou  needest  not  to  answer  for  others,  but  must 
give  an  account  for  thyself;  why  then  dost  thou 
entangle  thyself? 

Behold,  I  know  every  one,  and  see  all  things 
that  are  done  under  the  sun  ;  and  I  know  how 
it  is  with  every  one,  what  he  thinks,  what  he 
would  have,  and  at  what  his  intention  aims. 

All  things  therefore  are  to  be  committed  to  me; 
but  keep  thou  thyself  in  good  peace,  and  let  the 
busy-body  be  as  busy  as  he  will. 

Whatsoever  he  shall  do  or  say  will  come  upon 
himself,  because  he  cannot  deceive  me. 

Have  no  care  for  the  shadow  of  a  great  name, 
neither  seek  to  be  familiarly  acquainted  with  many, 
nor  to  be  personally  loved  by  men. 

For  these  things  beget  distractions  and  great 
obscurity  in  heart. 

Gladly  would  I  speak  to  thee  my  word  and  reveal 
my  secret  things  to  thee,  if  thou  wouldest  diligently 


FIRM  PEACE  OF  HEART.  153 

watch  for  my  coming  and  open  to  me  the  door  of 
thy  heart. 

Be  careful,  and  watch  unto  prayer,  and  humble 
thyself  in  all  things. 


Chapter  XXV. —  In  what  Things  Firm 
Peace  of  Heart  and  True  Progress 
Consist. 

Son,  I  have  said  :  Peace  I  leave  with  you,  my  peace 
I  give  unto  you  ;  not  as  the  world  giveth  give  I 
unto  you. 

Peace  is  what  all  desire  ;  but  not  all  care  for 
those  things  which  make  for  true  peace. 

My  peace  is  with  the  humble  and  meek  of  heart ; 
Thy  peace  shall  be  in  much  patience. 

If  thou  wilt  hear  me  and  follow  my  voice,  thou 
wilt  enjoy  much  peace. 

What,  then,  shall  I  do  ? 

In  every  thing  attend  to  thyself,  what  thou  art 
doing  and  what  thou  art  saying;  and  direct  thy 
whole  intention  to  this,  that  thou  mayest  please 
me  alone  and  neither  desire  nor  seek  any  thing 
apart  from  me. 

As  for  the  sayings  or  doings  of  others,  judge 
nothing  rashly,  and  busy  not  thyself  with  things 
not  committed  to  thy  care;  and  so  it  may  come 
to  pass  that  thou  be  little  or  seldom  disturbed. 


1 54  THE  I  MIT  A  TION  OF  CHRIST. 

But  never  to  feel  any  disturbance  at  all,  nor  to 
suffer  any  grief  of  heart  or  body,  belongs  not  to 
this  present  life,  but  is  the  state  of  everlasting  rest. 

Think  not  therefore  that  thou  hast  found  true 
peace  if  thou  feelest  no  burden ;  nor  that  then  all 
is  well  if  thou  hast  to  withstand  no  adversary; 
nor  that  thou  hast  attained  to  perfection  if  all 
things  are  done  according  to  thine  inclination. 

Neither  then  think  thyself  any  thing  great  nor 
imagine  thyself  to  be  especially  beloved  if  thou 
experience  great  devotion  and  sweetness  ;  for  it  is 
not  in  such  things  that  a  true  lover  of  virtue  is 
known,  nor  does  the  progress  and  perfection  of  a 
man  consist  in  these  things. 

In  what,  then,  O  Lord  ? 

In  offering  thyself  with  thy  v/hole  heart  to  the  will 
of  God ;  in  not  seeking  the  things  that  are  thine, 
whether  in  little  or  great,  in  time  or  in  eternity. 

So  that  with  the  same  equal  countenance  thou 
mayest  continue  the  giving  of  thanks  both  in  pro- 
sperity and  in  adversity,  by  weighing  all  things  in 
an  equal  balance. 

If  thou  shouldest  come  to  be  so  valiant  and  long- 
suffering  in  hope  that,  when  inward  consolation  is 
withdrawn,  thou  canst  prepare  thy  heart  to  suffer 
still  more;  and  when  thou  dost  not  justify  thyself 
as  if  thou  oughtest  not  to  suffer  such  great  things, 
but  acknowledgest  my  justice  in  all  my  appoint- 
ments and  praisest  my  holy  name,  then  it  is  that 


OF  THE  BENEFIT  OF  A   FREE  MIND.     155 

thou  walkest  in  the  true  and  right  way  of  peace, 
and  niayest  hope  without  any  doubt  to  see  my  face 
again  with  great  joy. 

And  if  thou  shouldest  arrive  at  an  entire  contempt 
of  thyself,  know  that  then  thou  shall  enjoy  an 
abundance  of  peace  as  far  as  is  possible  in  this 
sojourn  on  earth. 


Chapter  XXVI. — Of  the  surpassing  benefit 
OF  A  Free  Mind,  which  is  gained  by 
Humble  Prayer  rather  than  by  Read- 
ing. 

Lord,  this  is  the  work  of  a  perfect  man,  never  to 
let  the  mind  slacken  from  attending  to  heavenly 
things,  and  to  pass  through  many  cares  as  though 
without  care ;  not  after  the  manner  of  a  sluggard, 
but  by  a  certain  prerogative  of  a  free  mind,  which 
does  not  cleave  with  inordinate  affection  to  any 
creature. 

Preserve  me,  I  beseech  thee,  O  most  compas- 
sionate God,  from  the  cares  of  this  life,  that  I  be 
not  too  much  entangled  by  them ;  from  the  many 
necessities  of  the  body,  that  I  may  not  be  ensnared 
by  pleasure ;  and  from  all  hindrances  of  the  soul, 
lest,  being  disheartened  by  troubles,  I  be  cast 
down. 

I  do  not  say  from  those  things  which  worldly 
vanity  covets   with   eager  desire,  but  from  those 


156  THE  IMITATION  OF  CHRIST. 

miseries,  which,  by  the  common  doom  of  our  mor- 
tality, as  pvmishments,  weigh  down  and  keep  back 
the  soul  of  thy  servant,  lest,  when  it  wishes,  it  be 
able  to  enter  into  liberty  of  spirit. 

O  my  God,  unspeakable  sweetness,  turn  for 
me  into  bitterness  all  carnal  consolation  which 
withdraws  me  from  the  love  of  things  eternal, 
and  wickedly  allures  me  to  itself  by  setting  before 
me  some  present  delightful  good. 

O  my  God,  let  not  flesh  and  blood  prevail  against 
me,  let  them  not  prevail  against  me ;  let  not  the 
world  and  its  brief  glory  deceive  me  ;  let  not  the 
devil  and  his  devices  tread  me  under  foot. 

Give  me  fortitude,  that  I  may  stand ;  patience, 
that  I  may  endure;  constancy,  that  I  may  per- 
severe. 

Give  me,  in  place  of  all  the  consolations  of  this 
world,  the  sweetest  unction  of  thy  spirit ;  and  in- 
stead of  carnal  love,  infuse  into  me  the  love  of  thy 
name. 

Behold  ;  eating,  drinking,  clothing,  and  other 
necessaries  pertaining  to  the  support  of  the  body, 
are  burthensome  to  a  fervent  spirit. 

Grant  me  to  use  such  comforts  with  moderation, 
and  not  to  be  entangled  with  an  excessive  longing 
for  them. 

It  is  not  allowed  us  to  cast  them  all  away,  for 
nature  must  be  supported ;  but  thy  holy  law  for- 
bids to  require  superfluities,  and  such  things  as  are 
for  mere  delight ;  for  otherwise  the  flesh  would  grow 
insolent  against  the  spirit. 


OF  SELF-LOVE.  157 

Between  these,  I  beseech  thee,  let  thy  hand 
govern  and  direct  me,  that  nothing  be  done  in 
excess. 


Chapter  XXVII. — That  nothing  keeps  us 

BACK    FROM   THE    SOVEREIGN  GOOD    SO   MUCH 

AS  Self-I.ove. 

Son,  it  behoves  thee  to  give  all  for  all,  and  not 
be  in  any  wise  thine  own. 

Know  that  the  love  of  thyself  is  more  hurtful 
to  thee  than  any  thing  of  this  world. 

Eveiy  thing,  according  to  the  love  and  inclination 
which  thou  hast  to  it,  cleaves  to  thee  more  or  less. 

If  thy  love  be  pure,  simple,  and  well-ordered, 
thou  wilt  be  free  from  bondage  to  earthly  things. 

Covet  not  that  which  thou  mayest  not  have. 

Seek  not  to  have  that  which  may  fetter  thee  or 
rob  thee  of  thy  inward  liberty. 

It  is  wonderful  that  thou  wilt  not  from  the  very 
bottom  of  thy  heart  commit  thyself  wholly  to  me, 
with  all  things  that  thou  canst  desire  or  have. 

Why  art  thou  consumed  with  vain  grief?  Why 
art  thou  wearied  with  superfluous  cares? 

Be  resigned  to  my  good  pleasure,  and  thou  shalt 
suffer  no  loss. 

If  thou  seekest  this  or  that,  or  wouldest  be  here 
or  there,  for  thine  own  advantage  and  thine  own 
good  pleasure,  thou  wilt  never  be  at  rest  nor  free 


158  THE  IMITATION  OF  CHRIST. 

from  anxiety  ;  for  in  every  thing  thou  wilt  find 
some  defect,  and  in  every  place  there  will  be  some 
one  who  will  cross  thee. 

It  is  not  therefore  the  obtaining  or  multiplying 
outward  things  that  avails  thee,  but  rather  the 
despising  of  them,  and  the  cutting  them  by  the 
root  out  of  thy  heart ;  and  I  would  not  have  thee 
to  understand  this  only  with  regard  to  money  and 
riches,  but  also  with  regard  to  the  quest  of  honour 
and  the  desire  of  empty  praise,  all  which  things 
pass  away  with  the  world. 

The  place  is  but  small  defence  if  the  spirit  of 
fervour  be  wanting  ;  neither  will  that  peace  which 
is  sought  from  without  stand  long  if  the  state  of 
thy  heart  wants  the  true  foundation,  that  is,  if  thou 
stand  not  in  me  ;  thou  mayest  change,  but  not 
better  thyself. 

For  should  occasion  arise  and  thou  allow  it,  thou 
wilt  find  that  which  thou  didst  fly  from,  and  even 
more. 


A  Prayer  for  cleansing  the  Heart  and 
OBTAINING  Heavenly  Wisdom. 

Strengthen  me,  O  God,  by  the  grace  of  the 
Holy  Spirit.  Give  me  power  to  be  strengthened 
in  the  inner  man,  and  to  cast  out  of  my  heart  all 
unprofitable  care  and  cark.  Let  me  not  be  drawn 
away  with  various  desires  of  any  thing  whatsoever, 
whether  it  be  of  little  or  great  value ;  but  teach  me 


THE   TONGUES  OF  DETRACTORS.        159 

to  look  upon  all  things  as  passing  away,  and  my- 
self as  soon  to  pass  away  with  them. 

For  nothing  is  lasting  under  the  sun,  where  all 
is  vanity  and  affliction  of  spirit.  Oh,  how  wise  is 
he  who  considers  thus  ! 

Give  me,  O  Lord,  heavenly  wisdom,  that  I  may 
learn  above  all  things  to  seek  and  find  thee,  above 
all  things  to  relish  and  love  thee,  and  to  under- 
stand all  other  things,  according  to  the  order  of 
thy  wisdom,  as  they  truly  are. 

Grant  me  to  avoid  prudently  him  who  flatters 
me,  and  patiently  to  bear  with  him  who  contra- 
dicts me. 

For  it  is  great  wisdom  not  to  be  moved  with 
every  wind  of  words,  nor  to  give  ear  to  the  siren 
falsely  beguiling  ;  for  thus  shall  we  go  on  securely 
in  the  way  we  have  begun. 


Chapter  XXVIII. — Against  the  Tongues 
OF  Detractors. 

Son,  take  it  not  to  heart  if  some  think  ill  of 
thee,  and  say  of  thee  what  thou  dost  not  gladly 
hear. 

Thou  oughtest  to  think  worse  things  of  thyself, 
and  to  believe  that  no  one  is  weaker  than  thy- 
self. 

If  thou  walkest  in  the  spirit  thou  wilt  make  small 
account  of  flying  words. 

It  is  no  small  prudence  to  be  silent  in  the  evil 


i6o  THE  IMITATION  OF  CHRIST. 

time,  and  to  turn  within  to  me,  and  not  to  be  dis- 
turbed with  man's  judgment. 

Let  not  thy  peace  be  in  the  tongues  of  men; 
for  whether  they  put  a  good  or  bad  construction  on 
what  thou  dost,  thou  art  not  therefore  another  man. 

Where  is  true  peace  and  true  glory?  Is  it  not 
in  me  ? 

And  he  who  covets  not  to  please  men  and  fears 
not  their  displeasure,  shall  enjoy  much  peace. 

All  disquiet  of  heart  and  distraction  of  the  senses 
arise  from  inordinate  love  and  vain  fear. 


Chapter  XXIX. — How  in  the  Time  of 
Tribulation  God  is  to  be  Invoked  and 
Blessed. 

Blessed,  O  Lord,  be  thy  name  for  ever,  who  hast 
been  pleased  that  this  trial  and  tribulation  should 
come  upon  me. 

I  cannot  fly  from  it ;  but  I  must  of  necessity  fly 
to  thee,  that  thou  mayest  help  me  and  turn  it  to 
my  good. 

Lord,  I  am  now  in  tribulation,  and  my  heart  is 
not  at  ease,  but  I  am  much  harassed  with  my  pre- 
sent suffering. 

And  now,  beloved  Father,  what  shall  I  say  ?  I 
am  brought  into  great  straits  ;  save  me  from  this 
hour. 


OF  ASKING   THE   DIVINE  AID.  i6i 

But  foi-  this  cause  came  I  unto  this  hour,  that 
thou  mightest  be  glorified  when  I  shall  be  effec- 
tually humbled  and  by  thee  delivered. 

May  it  please  thee,  O  Lord,  to  deliver  me  ;  for, 
poor  wretch  that  I  am,  what  can  I  do  and  whither 
shall  I  go  without  thee  ? 

Give  me  patience,  O  Lord,  yet  once  again. 

Help  me,  my  God,  and  I  shall  not  fear,  how 
much  soever  I  be  oppressed. 

And  now  in  the  midst  of  these  things  what  shall 
I  say  ?  Lord,  thy  will  be  done,  I  have  well  deserved 
to  suffer  tribulation  and  be  heavy  laden. 

I  must  without  doubt  bear  it,  and  would  it  were 
with  patience,  till  the  storm  be  overpast  and  it  be 
better. 

But  thine  almighty  hand  is  able  to  take  away 
from  me  this  trial  also,  and  to  moderate  its  violence, 
lest  I  wholly  sink  under  it,  as  thou  hast  often  here- 
tofore dealt  with  me,  O  my  God,  my  mercy. 

And  how  much  the  more  difficult  this  is  to  me, 
so  much  the  easier  to  thee  is  this  change  of  the 
right  hand  of  the  Most  High. 


Chapter  XXX. — Of  Asking  the  Divine 
Aid,  and  of  Confidence  of  Recovering 
Grace. 

Son,  I  am  the  Lord,  who  gives  strength  in  the  day 
of  tribulation. 

Come  to  me  when  it  is  not  well  with  thee. 
12 


1 62  THE  IMITATION  OF  CHRIST. 

This  is  that  which  most  of  all  hinders  heavenly 
comfort,  that  thou  art  too  slow  in  turning  thyself 
to  prayer. 

For  before  thou  earnestly  prayest  to  me,  thou 
seekest  in  the  mean  time  many  consolations,  and 
refreshest  thyself  in  outward  things. 

And  hence  it  comes  to  pass  that  all  things  avail 
thee  little  till  thou  callest  to  mind  that  I  am  he 
who  delivers  those  that  hope  in  me.  Nor  is  there 
apart  from  me  any  effectual  help,  nor  profitable 
counsel,  nor  lasting  remedy. 

But  now  having  recovered  breath  after  the 
storm,  grow  thou  strong  again  in  the  light  of  my 
mercies  ;  for  I  am  at  hand,  saith  the  Lord,  to  re- 
pair all  things,  not  only  to  make  them  whole,  but 
even  with  abundance  and  above  measure- 
Is  anything  difficult  to  me  ?  or  shall  I  be  like 
one  who  promises  and  does  not  perform  ? 

Where  is  thy  faith  ?  Stand  firmly  and  with  per- 
severance. 

Have  patience  and  be  a  man  of  courage  ;  com- 
fort will  come  to  thee  in  its  proper  season. 

Wait  for  me,  ^Yait ;  I  will  come  and  cure  thee. 

What  harasses  thee  is  but  a  temptation,  and  a 
vain  fear  which  frightens  thee. 

What  does  concern  about  future  accidents  bring 
thee  but  only  sorrow  upon  sorrow  ?  Sufficient  for 
the  day  is  the  evil  thereof. 

It  is  a  vain  and  unprofitable  thing  to  be  troubled 
or  glad  about  future  things,  which  perhaps  will 
never  happen. 


OF  ASKING   THE  DIVINE  AID.  163 

But  it  is  common  to  man  to  be  deluded  with 
such  imaginings  ;  and  to  be  so  easily  drawn  away 
by  the  suggestions  of  the  enemy  is  a  sign  of  a  soul 
which  is  as  yet  weak. 

For  he  cares  not  whether  it  be  with  things  true 
or  false  that  he  dupes  thee  and  deceives  thee, 
whether  he  overthrow  thee  with  the  love  of  things 
present,  or  the  fear  of  things  to  come. 

Let  not  therefore  thy  heart  be  troubled,  and  let 
it  not  fear. 

Believe  in  me  and  put  thy  trust  in  my  mercy. 

When  thou  thinkest  that  thou  art  far  from  me, 
I  am  often  nearest  to  thee. 

^Yhen  thou  judgest  that  almost  all  is  lost,  then 
oftentimes  a  greater  reward  of  thy  desert  is  at 
hand. 

All  is  not  lost  when  anything  falls  out  otherwise 
than  thou  wouldest  have  it. 

Thou  must  not  judge  according  to  thy  present 
feeling  ;  nor  must  thou  so  dwell  upon  nor  take  any 
trouble  whencesoever  it  comes,  as  if  all  hope  were 
gone  of  being  delivered  out  of  it. 

Think  not  thyself  wholly  forsaken,  although  for 
a  time  I  have  sent  thee  some  tribulation  or  with- 
drawn from  thee  the  comfort  which  thou  desirest ; 
for  this  is  the  way  to  the  kingdom  of  heaven. 

And  without  doubt  it  is  more  expedient  for  thee 
and  for  my  other  servants  that  ye  be  exercised  by 
adversities,  than  that  ye  should  have  all  things 
according  to  your  inclination. 

I  know  thy  hidden  thoughts  ;  I  know  that  it  is 


i64  THE  IMITATIOX  OF  CHRIST. 

very  expedient  for  thy  salvation  that  thou  shoulJest 
sometimes  be  left  without  savour,  lest  thou  shouldest 
be  puffed  up  with  good  success,  and  shouldest  take 
pleasure  in  thyself,  in  that  which  thou  art  not. 

What  I  have  given  I  can  talce  away,  and  restore 
again  when  I  please. 

When  I  give  it,  it  is  still  mine  ;  when  I  take  it 
away  again,  I  take  not  any  thing  that  is  thine  ;  for 
every  good  gift  and  every  perfect  gift  is  mine. 

If  I  send  thee  heaviness  or  any  hindrance,  fret 
not,  neither  let  thy  heart  be  cast  down. 

I  can  quickly  raise  thee  up  again  and  turn  all 
thy  burthen  into  joy. 

Nevertheless,  I  am  just  and  greatly  to  be  praised 
when  I  deal  thus  with  thee. 

If  thou  thinkest  rightly  and  considerest  things  in 
truth,  thou  oughtest  never  to  be  so  cast  down  and 
saddened  by  any  adversity ;  but  thou  oughtest 
rather  to  rejoice  and  give  thanks,  yea,  to  account 
this  as  the  only  joy,  that  afflicting  thee  with  sor- 
rows I  do  not  spare  thee. 

As  the  Father  hath  loved  me,  I  also  have  loved 
you,  said  I  to  my  beloved  disciples,  whom  certainly 
I  did  not  send  to  temporal  joys,  but  to  great  con- 
flicts ;  not  to  honours,  but  to  contempt ;  not  to 
ease,  but  to  toils  ;  not  to  rest,  but  to  bring  forth 
much  fruit  in  patience.  Remember  these  words, 
my  son. 


OF  NEGLECTING  EVERY  CREATURE.     165 


Chapter  XXXI.  —  Of  Neglecting  every 
Creature,  that  so  we  may  Find  the 
Creator. 

Lord,  I  stand  much  in  need  of  a  grace  yet  greater, 
if  I  am  to  arrive  so  far  that  it  may  not  be  in  the 
power  of  any  man  nor  any  created  thing  to  hinder 
me. 

For  as  long  as  any  thing  holds  me  back  I  can- 
not freely  fly  to  thee. 

He  was  desirous  to  fly  freely  to  thee  who  said, 
"Who  will  give  me  wings  like  a  dove  ?  and  I  will 
flee  away  and  be  at  rest. 

What  can  be  more  at  rest  than  a  single  eye  ? 

And  what  can  be  more  free  than  he  who  desires 
nothing  upon  earth  ? 

A  man  ought  therefore  to  mount  far  above  every 
creature,  and  perfectly  to  forsake  himself,  and  in 
ecstasy  of  mind  to  stand  and  see  that  thou,  the 
Creator  of  all  things,  art  in  nowise  like  thy  creatures. 

And  unless  a  man  be  disentangled  from  all  crea- 
tures, he  cannot  freely  make  things  divine  his  aim. 

And  this  is  the  reason  why  there  are  found  so 
few  contemplative  men,  because  there  are  few 
who  know  how  to  separate  themselves  wholly  from 
perishable  and  created  things. 

For  this  a  great  grace  is  required,  which  may 
raise  the  soul  and  bear  it  up  above  itself. 

And  unless  a  man  be  raised  in  spirit  and  set  free 


1 66  THE  IMITATION  OF  CHRIST. 

from  all  creatures,  and  wholly  made  one  with  God, 
whatever  he  knows  and  whatever  he  has  is  of  no 
great  weight. 

A  long  while  shall  he  be  little,  and  low  shall  he 
lie  who  esteems  any  thing  great,  but  only  the  one, 
immense,  eternal  good. 

And  whatsoever  is  not  God  is  nothing,  and 
ought  to  be  accounted  as  nothing. 

There  is  a  great  difference  between  the  wisdom 
of  an  enlightened  and  devout  man,  and  the  know- 
ledge of  a  well-read  and  studious  clerk. 

Far  more  noble  is  that  learning  which  flows 
from  above,  from  the  divine  influence,  than  that 
which  is  painfully  gained  by  the  wit  of  man. 

Many  are  found  to  desire  contemplation,  but 
they  make  it  not  their  aim  to  practise  those  things 
which  are  required  thereunto. 

It  is  a  great  hindrance  that  we  rest  in  signs  and 
sensible  things,  and  have  but  little  of  perfect  mor- 
tification. 

I  know  not  what  it  is,  by  what  spirit  we  are  led, 
nor  what  we  pretend  to,  who  seem  to  be  called 
spiritual ;  that  we  take  so  much  pains  and  have  a 
great  solicitude  for  transitory  and  mean  things, 
and  scarce  ever  have  our  senses  fully  recollected  to 
think  of  our  own  inner  life. 

Alas,  after  a  slight  recollection  we  presently 
break  out  again,  neither  do  we  weigh  well  our 
works  by  a  strict  examination. 

We  take  no  notice  where  our  affections  lie  ; 
nor  do  we  bewail  the  lack  of  pure  intention. 


OF  DENYING  OURSELVES.  167 

For  all  flesh  had  corrupted  its  way,  and  therefore 
the  great  flood  came  upon  it. 

As  therefore  our  inward  affection  is  greatly  cor- 
rupted, it  must  needs  be  that  the  action  which 
follows  should  also  be  corrupt,  for  it  shows  that 
we  lack  inward  vigour. 

From  a  pure  heart  proceeds  the  fruit  of  a  good  life. 

We  are  apt  to  inquire  how  much  a  man  has 
done  ;  but  with  how  much  virtue  he  acts  is  not 
so  diligently  considered. 

We  ask  whether  he  be  strong,  rich,  fair,  a  ready 
or  a  good  writer,  a  good  singer,  a  good  \^  orkman  ; 
but  many  say  nothing  of  how  poor  he  is  in  spirit, 
how  patient  and  meek,  how  devout  and  spiritual. 

Nature  looks  upon  the  outward  things  of  a  man,' 
but  grace  turns  herself  to  the  inward. 

Nature  often  mistakes,  but  grace  has  her  trust  in 
God,  that  she  may  not  be  deceived. 


Chapter  XXXIL— Of  Denying  Ourselves 
'  and  renouncing  all  covetousness. 

Son,  thou  canst  not  possess  perfect  liberty  unless 
thou  wholly  deny  thyself. 

All  self-seekers  and  self-lovers  are  bound  in 
fetters,  full  of  desires,  inquisitive  gossips,  always 
seeking  their  own  ease,  and  not  the  things  of 
Jesus  Christ,  but  oftentimes  devising  and  framing 
that  which  will  not  stand. 


i63  THE  IMITATION  OF  CHRIST. 

For  that  which  proceeds  not  from  God  shall 
perish  utterly. 

Take  this  short  and  perfect  word  :  Forsake  all 
and  thou  shalt  find  all ;  leave  thy  desires  and  thou 
shalt  find  rest. 

Consider  this  well,  and  when  thou  hast  put  it 
in  practice  thou  wilt  understand  all  things. 

Lord,  this  is  not  the  work  of  one  day,  nor  child's 
play  ;  nay,  in  this  short  sentence  is  included  the 
whole  perfection  of  the  religious. 

Son,  thou  must  not  be  turned  back  nor  pre- 
sently cast  down  when  thou  hearest  what  the 
way  of  the  perfect  is  ;  but  thou  shouldest  rather 
be  incited  to  higher  things,  or  at  least  sigh  after 
these  with  an  earnest  desire. 

Would  it  were  so  with  thee,  and  that  thou  wert 
come  so  far  that  thou  wert  no  longer  a  lover  of 
thyself,  but  didst  stand  wholly  at  my  beck  and  that 
of  the  father,  Avhom  I  have  set  over  thee ;  then 
wouldest  thou  be  greatly  pleasing  to  me,  and  all 
thy  life  would  pass  in  joy  and  peace. 

Thou  hast  yet  many  things  to  forsake,  and  unless 
thou  give  them  up  to  me  without  reserve  thou 
shalt  not  attain  to  that  which  thou  demandest. 

I  counsel  thee  to  buy  of  me  gold  tried  in  the  fire, 
that  thou  mayest  be  made  rich  ;  that  is,  heavenly 
wisdom,  which  treads  under  foot  all  lower  things. 

Set  aside  the  wisdom  of  the  earth,  that  is,  all 
seeking  to  please  the  world  and  thyself. 


OF  THE  INCONSTANCY  OF   THE  HEART.   169 

I  have  said  that  thou  shouldest  buy  what  is  of 
less  value  rather  than  the  precious  and  the  highly- 
prized  among  human  things. 

For  true  heavenly  wisdom  is  regarded  as  very 
mean  and  contemptible,  and  well  nigh  forgotten  ; 
that  wisdom  which  thinks  not  higli  things  of  self 
and  seeks  not  to  become  great  upon  earth  ;  which 
many  praise  with  their  lips,  but  from  which  in 
their  life  they  are  far  away  ;  yet  this  same  is  that 
precious  pearl  which  is  hidden  from  many. 


Chapter  XXXIII. — Of  the  Inconstancy  of 
THE  Heart,  and  of  Directing  our  Final 
Intention  to  God. 

Son,   trust  not  to  thy   present  alTeclion,    it   will 
quickly  be  changed  to  something  else. 

As  long  as  thou  livest  thou  art  subject  to  change, 
even  against  thy  will ;  so  as  to  be  found  sometimes 
joyful,  at  other  times  sad ;  now  at  peace,  then 
troubled ;  now  devout,  now  without  devotion ;  now 
full  of  zeal,  no\v  sluggish  ;  now  grave,  now  gay. 

But  he  who  is  wise  and  well  instructed  in  spirit, 
stands  above  all  these  changeable  things,  not 
heeding  what  he  feels  in  himself  nor  from  what 
quarter  the  wind  of  change  blows,  but  that  the 
whole  bent  of  his  soul  may  advance  towards  its  due 
and  wished-for  end. 

For  thus  will  he  be  able  to  continue  one  and 


I70  THE  IMITATION  OF  CHRIST. 

the  same  unshaken,  ever  directing  through  so  many 
changing  events  the  single  eye  of  his  intention 
towards  me. 

And  by  how  much  more  pure  the  eye  of  thine 
intention  is,  with  so  much  greater  constancy  mayest 
thou  pass  through  these  divers  storms. 

But  in  many  the  eye  of  pure  intention  is  dim  ; 
for  men  quickly  look  towards  something  delightful 
which  comes  in  their  way  ;  and  it  is  rare  to  find 
one  wholly  free  from  all  blemish  of  self-seeking. 

So  the  Jews  heretofore  came  to  Bethany,  to 
Martha  and  Mary,  not  for  the  sake  of  Jesus  only, 
but  that  they  might  see  Lazarus  also. 

The  eye  of  the  intention  therefore  must  be  puri- 
fied, that  it  may  be  single  and  right ;  and  it  must 
be  directed  unto  me  beyond  all  the  various  means 
of  reachinc:  me. 


Chapter  XXXIV. — That  he  who  loves  God 

RELISHES    HIM    ABOVE     ALL    THINGS    AND    IN 
ALL  THINGS. 

Behold,  my  God  and  my  all !  What  would  I 
have  more,  and  what  greater  happiness  can  I 
desire  ? 

O  savoury  and  sweet  word  !  but  to  him  who 
loves  the  Word,  not  the  world  nor  the  things  that 
are  in  the  world. 

My  God  and  my  all !    Enough  is  said  to  him 


HE   WHO  LOVES  GOD.  171 

who  understands  ;  and  to  repeat  it  often  is  delight- 
ful to  him  who  loves. 

For  when  thou  art  present,  all  things  yield  delight ; 
but  when  thou  art  absent,  all  things  cause  loathing. 

Thou  givest  tranquillity  to  the  heart,  and  great 
peace  and  festal  gladness. 

Thou  makest  us  be  content  with  all  things,  and 
in  all  things  praise  thee  ;  nor  can  any  thing  without 
thee  afford  lasting  pleasure  ;  but  to  make  it  agree- 
able and  relishing,  thy  grace  must  be  present,  and  it 
must  be  seasoned  with  the  seasoning  of  thy  wisdom. 

He  who  has  a  relish  of  thee  will  find  all  things 
savoury. 

And  to  him  who  relishes  thee  not,  what  can 
ever  yield  any  true  delight  ? 

But  the  wise  of  this  world  and  they  who  have 
fleshly  desire  are  wanting  in  thy  wisdom  ;  because 
in  the  world  there  is  much  vanity,  and  following 
the  flesh  leads  to  death. 

But  they  who  follow  thee  by  despising  the 
things  of  this  world  and  mortifying  the  flesh,  are 
found  to  be  wise  indeed  ;  for  they  are  translated 
from  vanity  to  the  truth,  from  the  flesh  to  the  spirit. 

Such  as  these  have  a  relish  for  God ;  and  what 
good  soever  is  found  in  creatures,  they  refer  it  all 
to  the  praise  of  their  IMaker. 

But  great,  yea,  veiy  great,  is  the  difference  be- 
tween the  relish  of  the  Creator  and  the  creature,  of 
eternity  and  of  time,  of  light  uncreated  and  of  light 
enlightened. 

O  light  eternal,  transcending  all  created  lights, 


172  THE  IMITATIOS^  OF  CHRIST. 

send  forth  thy  hghtening  from  above,  that  it  may 
pierce  to  the  most  inward  parts  of  my  heart. 

Cleanse,  gladden,  enlighten,  and  quicken  my 
spirit  with  its  powers,  that  it  may  cleave  unto  thee 
with  ecstasies  of  joy. 

Oh,  when  will  this  blessed  and  desirable  hour 
come,  when  thou  shalt  fill  me  with  thy  presence, 
and  be  to  me  all  in  all ! 

So  long  as  this  is  not  granted  me  my  joy  will 
not  be  full. 

Alas,  the  old  man  is  still  living  in  me  ;  he  is  not 
wholly  crucified,  he  is  not  perfectly  dead. 

He  still  lusts  strongly  against  the  spirit  ;  he 
wages  war  within  me,  and  suffers  not  the  kingdom 
of  my  soul  to  be  quiet. 

But  thou,  who  rulest  the  power  of  the  sea  and 
stillest  the  moving  of  the  waves  thereof,  arise  and 
help  me. 

Scatter  thou  the  nations  that  delight  in  wars  ; 
crush  them  by  thy  power. 

Show  forth,  I  beseech  thee,  thy  marvellous 
works,  and  let  thy  right  hand  be  made  glorious  ; 
for  there  is  no  other  hope  nor  refuge  for  me  but  in 
thee,  O  Lord  my  God. 


NO  SECURITY  FROM  TEMPTATION.      173 


Chapter  XXXV. — That  there  is  no  secu- 
rity FROM  Temptation  in  this  Life. 

Son,  thou  art  never  secure  in  this  life  ;  but  as 
long  as  thou  livest  thou  hast  always  need  of  spiri- 
tual arms. 

Thou  art  in  the  midst  of  enemies,  and  art  as- 
sailed on  the  right  and  on  the  left. 

If,  then,  thou  dost  not  on  all  sides  make  use 
of  the  shield  of  patience,  thou  wilt  not  be  long 
without  a  wound. 

Moreover,  if  thou  dost  not  set  thy  heart  fixedly 
on  me  with  a  sincere  will  of  suffering  all  things  for 
my  sake,  thou  canst  not  support  the  heat  of  this 
warfare,  nor  attain  to  the  palm  of  the  saints  ;  it 
behoves  thee  therefore  to  go  through  all  manfully, 
and  to  use  a  strong  hand  against  all  that  comes 
in  thy  way. 

For  to  him  who  overcomes  is  the  manna  given, 
and  to  the  sluggard  is  left  much  misery. 

If  thou  seekest  rest  in  this  life,  how  wilt  thou 
then  come  to  the  rest  eternal  ? 

Lay  not  thyself  out  for  much  rest,  but  for  great 
patience. 

Seek  the  true  peace,  not  on  earth,  but  in  heaven  ; 
not  in  men  nor  in  other  things  created,  but  in  God 
alone. 

For  the  love  of  God  thou  shouldest  gladly  suffer 


174  THE  IMITATION  OF  CHRIST. 

all  things,  such  as  labours  and  sorrows,  trials, 
vexations,  anxieties,  necessities,  sicknesses,  in- 
juries, detractions,  rebukes,  humiliations,  confu- 
sions, corrections,  and  contempt. 

These  things  help  towards  virtue  ;  these  test 
the  young  soldier  of  Christ  ;  these  forge  the 
heavenly  crown. 

I  will  give  eternal  recompense  for  brief  toil, 
and  glory  without  end  for  transitory  confusion. 

Dost  thou  think  always  to  have  spiritual  conso- 
lations at  thy  will  ? 

My  saints  had  not  such,  but  met  with  many 
troubles,  and  various  temptations,  and  great  deso- 
lations. 

But  they  bore  themselves  in  all  wath  patience, 
and  trusted  more  in  God  than  in  themselves, 
knowing  that  the  sufferings  of  this  present  time  are 
not  worthy  to  be  compared  with  the  glory  hereafter 
to  be  won. 

Wouldest  thou  have  that  immediately,  Vi'hich 
others  after  many  tears  and  great  labours  have 
scarcely  obtained  ? 

Wait  for  the  Lord,  do  manfully,  and  be  of  good 
heart ;  do  not  despond,  do  not  fall  off,  but  con- 
stantly offer  both  soul  and  body  for  the  glory  of 
God. 

I  vvill  recompense  thee  most  abundantly,  I  will 
be  with  thee  in  all  tribulation. 


VA/X  71'DGMEXTS  OF  ME.V.  17S 


Chapter  XXXVL— Against  the  Vain  Judg- 
ments OF  Men. 

Son,  cast  thy  heart  firmly  on  the  Lord,  and  fear 
not  the  judgment  of  man,  when  thy  conscience 
assures  thee  of  thy  piety  and  innocence. 

It  is  good  and  blessed  to  suffer  thus  ;  neiiher 
will  this  be  grievous  to  an  humble  heart,  and  one 
that  trusts  in  God  more  than  in  itself. 

Many  say  many  things,  and  therefore  little  trust 
is  to  be  placed  in  them. 

Neither  is  it  possible  to  content  all. 

Though  Paul  endeavoured  to  please  all  in  the 
Lord,  and  made  himself  all  things  to  all  men,  yet 
he  counted  it  a  very  small  thing  that  he  should  be 
judged  by  the  judgment  of  men. 

He  laboured  for  the  edifying  and  salvation  of 
others  as  much  as  in  him  lay,  and  as  he  was  able  ; 
but  he  could  not  prevent  being  sometimes  judged 
or  despised  by  others. 

Therefore  he  committed  all  to  God  who  knew 
aU,  and  defended  himself  by  patience  and  humility 
against  the  tongues  of  those  who  spoke  evil,  or 
thought  and  uttered  vain  and  false  things  of  him 
as  they  pleased. 

However,  he  answered  them  sometimes,  lest  his 
silence  might  give  occasion  of  scandal  to  the  weak. 

Who  art  thou  that  thou  shouldest  be  afraid  of  a 
mortal  man  ?  To-day  he  is,  and  to-morrow  he 
appears  no  more. 


176  THE  IMITATION  OF  CHRIST. 

Fear  God,  and  thou  shalt  not  tremble  at  the 
terrors  of  men. 

What  can  any  one  do  against  thee  by  words  or 
wrongs  ?  He  hurts  himself  rather  than  thee  ;  nor 
can  he,  whoever  he  be,  escape  the  judgment  of  God. 

See  thou  have  God  before  thine  eyes,  and  strive 
not  with  complaining  words. 

And  if  at  present  thou  seemest  to  be  overcome 
and  to  suffer  a  confusion  which  thou  hast  not  de- 
served, be  not  angry  at  this,  and  do  not  lessen  thy 
crown  by  impatience  ;  but  rather  look  up  to  me  in 
heaven,  who  am  able  to  deliver  thee  from  all  con- 
fusion and  wrong,  and  to  i-eward  every  man  accord- 
ing to  his  works. 


Chapter  XXXVII.— Of  a  Pure  and  Full 
Resignation  of  Self  for  Ohtaining 
Freedom  of  Heart. 

Son,  leave  thyself,  and  thou  shalt  find  me. 

Stand  without  choice  or  any  self-seeking,  and 
thou  wilt  always  gain. 

For  greater  grace  will  be  added  to  thee  when 
thou  hast  perfectly  given  up  thyself  and  hast  not 
taken  thyself  back  again. 

Lord,  how  often  shall  I  resign  myself,  and  in 
what  things  shall  I  leave  myself? 

Always,  and  at  all  times  ;  as  in  little,  so  also  in 


RESIGNATION  OF  SELF.  177 

great  things  ;  I  except  nothing,  but  will  have  thee 
to  be  found  stripped  in  all  things  of  thyself. 

Otherwise,  how  canst  thou  be  mine,  and  I  thine, 
unless  thou  be  both  within  and  without  freed  from 
all  self-will  ? 

The  sooner  thou  effectest  this,  the  better  will 
it  be  for  thee  ;  and  the  more  fully  and  sincerely, 
the  more  wilt  thou  please  me,  and  the  more  wilt 
thou  gain. 

Some  resign  themselves,  but  with  a  certain 
reserve ;  for  they  do  not  wholly  trust  in  God, 
and  are  therefore  busy  to  provide  for  themselves. 
Some  also  at  the  first  offer  all;  but  afterwards, 
being  buffeted  by  temptation,  return  again  to  their 
own  ;  and  therefore  they  make  no  progress  in 
virtue. 

These  w411  not  attain  to  the  true  liberty  of  a  pure 
heart,  nor  to  the  grace  of  a  delightful  familiarity 
with  me,  unless  they  first  entirely  resign  themselves, 
and  offer  themselves  a  daily  sacrifice  to  me ;  for 
without  this  the  union  of  fruition  does  not  and 
cannot  last. 

I  have  very  often  said  to  thee,  and  I  say  it  now 
again  :  Forsake  thyself,  resign  thyself,  and  thou 
shalt  enjoy  great  peace  within. 

Give  all  for  all,  seek  nothing,  ask  nothing ;  stand 
purely  and  with  a  full  confidence  in  me,  and  thou 
shalt  possess  me. 

Thou  wilt  be  free  in  heart,  and  darkness  will  not 
tread  thee  down. 

Aim  at  this,  pray  for  this,  long  for  this,  that  thou 

13 


173  THE  IMITATION  OF  CHRIST. 

mayest  be  unclothed  of  all  self-seeking,  and  thus 
mayest  naked  follow  Jesus  naked  ;  to  die  to  thyself, 
and  to  live  eternally  to  me. 

Then  all  vain  fancies  will  vanish,  all  evil  dis- 
turbances and  superfluous  cares. 

Then  too  immoderate  fear  will  leave  thee,  and 
inordinate  love  will  die. 


Chapter  XXX VIII.— Of  Good  Government 
IN  OUTWARD  Things,  and  of  Recourse 
TO  God  in  Dangers. 

Son,  thou  must  diligently  make  it  thine  aim  that 
in  every  place  and  in  eveiy  action  or  outward  em- 
ployment, thou  be  inwardly  free  and  master  of  thy- 
self; and  that  all  things  be  under  thee,  and  not 
thou  under  them. 

That  thou  mayest  be  lord  and  ruler  of  thine 
actions,  not  a  slave  or  bought  with  a  price. 

But  rather  a  freeman  and  a  true  Hebrew,  passing 
on  to  the  inheritance  and  the  liberty  of  the  children 
of  God  ; 

Who  stand  above  the  things  present,  and  contem- 
plate those  which  are  eternal ; 

Who  look  upon  transitory  things  with  the  left 
eye,  and  with  the  right  the  things  of  heaven ; 

Whom  things  temporal  draw  not  to  cleave  to 
them,  but  who  rather  draw  them  to  that  goodly 
service  for  which  they  were  ordained  by  God,  and 


A   MAN  MUST  NOT  BE  OVER  EAGER.     179 

appointed  by  that  highest  artist  who  has  left  nothing 
unordered  in  all  his  works. 

If,  likewise,  in  all  that  may  come  to  pass,  thou 
dost  stand  not  in  the  outward  appearance,  nor 
lookest  on  the  things  which  thou  seest  or  hearest 
with  an  eye  of  flesh,  but  dost  presently  on  every 
occasion  enter  like  Moses  into  the  tabernacle  to 
consult  the  Lord,  thou  shalt  not  seldom  hear  the 
divine  answer,  and  come  out  instructed  in  many 
things  present  and  to  come. 

For  Moses  always  had  recourse  to  the  tabernacle 
for  deciding  doubts  and  questions,  and  fled  to  the 
help  of  prayer  from  perils  and  from  the  untoward- 
ness  of  men. 

So  must  thou  in  like  manner  fly  to  the  closet  of 
thy  heart,  and  must  there  earnestly  implore  the 
divine  assistance,  for  Joshua  and  the  children  of 
Israel,  as  thou  readest,  were  therefore  deceived  by 
the  Gibeonites,  because  they  did  not  first  ask 
counsel  from  the  mouth  of  the  Lord,  but  trusting 
too  easily  to  fair  words,  were  deluded  with  counter- 
feit piety. 


Chapter  XXXIX.— That  a  Man  must  not 

BE  OVER-EAGER  IN  HIS  AFFAIRS. 

Son,  always  commit  thy  cause  to  me  ;  I  will  dis- 
pose well  of  it  in  due  season.  Wait  for  my  dis- 
posaJ,  and  thou  shalt  find  profit  therein. 


i8o  THE  IMITATION  OF  CHRIST. 

Lord,  I  willingly  commit  all  things  to  thee  ;  for 
my  thinking  can  profit  little. 

Would  that  I  did  not  cleave  so  much  to  future 
events,  but  offered  myself  with  all  readiness  to  thy 
good  pleasure. 

Son,  oftentimes  a  man  eagerly  sets  about  a  thing 
which  he  desires  ;  but  when  he  has  obtained  it  he 
begins  to  be  of  another  mind.  For  the  inclinations 
of  men  do  not  continue  long  upon  the  same  thing, 
but  rather  urge  them  to  go  from  one  thing  to 
another. 

It  is  therefore  no  trifling  matter  to  forsake  thyself 
even  in  the  least  things. 

The  true  progress  of  man  consists  in  denying 
himself;  and  the  man  who  has  renounced  himself 
is  wholly  free  and  safe. 

But  the  old  enemy,  who  opposes  all  that  is  good, 
ceases  not  to  tempt,  but  day  and  night  weaves  his 
dark  device  if  perchance  he  may  throw  the  unwary 
into  the  snare  of  deception.  Watch  and  pray, 
saith  the  Lord,  that  ye  enter  not  into  temptation. 


Chapter  XL.— That  Man  has  no  Good  in 
Himself,  and  can  Glory  in  none. 

IjORD,  what  is  man,  that  thou  art  mindful  of  him ; 
or  the  son  of  man,  that  thou  visitest  him  ? 

What  has  man  deserved  that  thou  shouldest  give 
him  thy  grace  ? 


THAT  MAN  HAS  NO  GOOD  IN  HIMSELF.     18 1 

Lord,  how  can  I  complain  if  thou  forsake  me  ?  or 
what  can  I  justly  allege  if  thou  dost  not  what  I  seek  ? 

This  indeed  I  may  truly  think  and  say  :  Lord,  I 
am  nothing,  I  can  do  nothing,  I  have  nothing  of 
myself  that  is  good  ;  but  in  all  things  I  come  short, 
and  ever  tend  to  nothing. 

And  unless  I  am  supported  and  inwardly  in- 
formed by  thee,  I  become  altogether  lukewarm 
and  am  brought  to  nought. 

But  thou,  O  Lord,  art  always  the  same,  and 
endurest  for  ever  ;  always  good,  just  and  holy  ; 
doing  all  things  well,  justly  and  holily,  and  dispo- 
sing them  in  wisdom. 

But  I,  who  am  more  inclined  to  go  back  than  to 
go  forward,  continue  not  always  in  one  state  ;  for 
seven  times  have  passed  over  me. 

Yet  it  quickly  becomes  better  when  it  pleases 
thee,  and  thou  stretchest  out  thy  helping  hand  ; 
for  thou  alone,  without  the  aid  of  man,  canst  as- 
sist me  and  so  strengthen  me  that  my  countenance 
be  no  more  changed  towards  other  objects,  but 
my  heart  be  converted  and  rest  in  thee  alone. 

Wherefore,  if  I  did  but  well  know  how  to  cast 
away  from  me  all  human  comfort,  either  for  the 
sake  of  attaining  to  devotion,  or  through  the  neces- 
sity of  seeking  thee  because  there  is  no  man  that 
can  comfort  me,  then  might  I  justly  depend  on  thy 
grace,  and  exult  in  the  gift  of  new  consolation. 

Thanks  be  to  thee  from  whom  all  comes,  as  often 
as  it  goes  well  with  me. 


iS2  THE  IMITA  TION  OF  CHRIST. 

But  I  am  mere  vanity  and  nothing  in  thy  sight, 
an  unstable  man  and  weak. 

What  have  I,  then,  to  glory  in  ?  or  why  do  I 
desire  to  be  esteemed  ? 

Is  it  for  my  nothingness  ?   This  also  is  most  vain. 

Truly  vain  glory  is  an  evil  plague,  a  very  great 
vanity;  because  it  draws  us  away  from  true  glory, 
and  leaves  us  bare  of  heavenly  gi-ace. 

For  whilst  a  man  takes  pleasure  in  himself,  he 
displeases  thee  ;  whilst  he  yearns  after  the  praises 
of  men,  he  is  deprived  of  true  virtue. 

But  true  glory  and  holy  joy  is  to  glory  in  thee, 
and  not  in  self,  to  rejoice  in  thy  name,  and  not  in 
our  own  virtue,  and  not  to  be  delighted  in  any 
creature  save  only  for  thy  sake. 

Let  thy  name  be  praised,  not  mine  ;  let  thy 
work  be  magnified,  not  mine ;  let  thy  holy  name 
be  blessed  ;  but  to  me  let  nothing  be  attributed  of 
the  praises  of  men. 

Thou  art  my  glory,  thou  the  rejoicing  of  my  heart. 

In  thee  will  I  glory  and  rejoice  all  the  day  long ; 
but  for  myself  I  will  glory  in  nothing  save  in  mine 
infirmities. 

Let  the  Jews  seek  glory  one  man  of  another  ;  I 
Avill  seek  that  which  is  from  God  alone. 

All  human  gloiy  indeed,  all  temporal  honour,  all 
worldly  grandeur,  compared  with  thy  eternal  glory, 
is  vanity  and  foolishness. 

O  my  truth  and  my  mercy,  my  God,  blessed 
Trinity,  to  thee  alone  be  praise,  honour,  power, 
glor}',  for  endless  ages  of  ages. 


CONTEMPT  OF  TEMPORAL  HONOUR.   183 


Chapter  XLI.— Of  the  Contempt  of  all 
Temporal  Honour. 

Son,  take  it  not  to  heart  if  thou  seest  others 
honoured  and  advanced,  and  thyself  despised  and 
humiHated. 

Lift  up  thy  heart  to  me  in  heaven,  and  the  con- 
tempt of  men  on  earth  will  not  sadden  thee. 

Lord,  we  are  in  blindness,  and  are  quickly  se- 
duced by  vanity.  If  I  look  well  into  myself,  never 
was  any  wrong  done  me  by  any  creature,  and 
therefore  I  cannot  justly  complain  of  thee. 

But  because  I  have  often  and  grievously  sinned 
against  thee,  all  creatures  are  rightly  arrayed 
against  me. 

To  me  therefore  confusion  and  contempt  are 
justly  due  ;  but  to  thee  praise,  honour  and  glory. 

And  unless  I  put  myself  in  this  disposition,  to 
be  willing  to  be  despised  and  forsaken  by  all 
creatures,  and  to  be  esteemed  nothing  at  all,  I 
cannot  arrive  at  inward  peace  and  strength,  nor 
be  spiritually  enlightened,  nor  fully  united  to 
thee. 


i84  THE  IMITATION  OF  CHRIST. 


Chapter  XLIT. — That  our  Peace  is  not  to 

BE   PLACED    IN    MeN. 

Son,  if  thou  placest  thy  peace  in  any  man  for 
the  sake  of  thy  contentment  and  his  company, 
thou  shalt  be  unsettled  and  entangled. 

But  if  thou  hast  recourse  to  the  ever-living  and 
abiding  truth,  thou  shalt  not  be  grieved  when  a 
friend  departs  or  dies. 

In  me  the  love  of  thy  friend  must  stand  ;  and 
for  me  he  is  to  be  loved,  whoever  he  be  that  ap- 
pears to  thee  good  and  very  dear  in  this  life. 

Without  me  no  friendship  is  firm,  nor  lasting ; 
nor  is  that  love  true  and  pure  which  is  not  joined 
together  by  me. 

Tliou  oughtest  to  be  so  far  dead  to  such  affections 
of  men  beloved,  as  to  wish,  as  far  as  thou  canst,  to 
be  without  any  human  company. 

By  so  much  the  more  does  a  man  draw  nigh  to 
God  as  he  goes  away  from  all  earthly  solace. 

So  much  the  higher  also  he  ascends  unto  God, 
by  how  much  he  descends  lower  into  himself,  and 
grows  viler  in  his  own  eyes. 

But  he  who  ascribes  any  thing  of  good  to  him- 
self, hinders  the  grace  of  God  from  coming  into 
him  ;  for  the  grace  of  the  Holy  Spirit  ever  seeks 
an  humble  heart. 

If  thou  couldest  perfectly  annihilate  thyself,  and 


AGAIXST  WORLDLY  LEARNING.         185 

cast  out  from  thyself  all  created  love,  then  would 
it  be  my  part  to  pour  myself  into  thee  with  abun- 
dant grace. 

When  thou  lookest  towards  creatures,  the  sight 
of  the  Creator  is  withdrawn  from  thee. 

Learn,  for  the  sake  of  the  Creator,  to  overcome 
thyself  in  all  things  ;  then  thou  shalt  be  able  to 
attain  to  the  knowledge  of  God. 

How  little  soever  it  be,  if  a  thing  be  inordinately 
loved  and  regarded,  it  keeps  thee  back  from  the 
highest  and  corrupts  thee. 


Chapter  XLHI.— Against  Vain  and 
Worldly  Learning. 

Son,  be  not  moved  with  the  fair  and  subtle  say- 
ings of  men;  for  the  kingdom  of  God  is  not  in  speech 
but  in  power. 

Hearken  to  my  words,  which  inflame  the  heart, 
and  enlighten  the  mind  ;  which  excite  to  com- 
punction, and  infuse  manifold  consolations. 

Never  read  the  Word  in  order  that  thou  mayest 
appear  more  learned  or  more  wise. 

Study  to  mortify  thy  vices  ;  for  this  will  avail 
ihee  more  than  the  being  able  to  answer  many 
hard  questions. 

When  thou  hast  read  and  shalt  know  many 
things,  thou  must  always  return  to  one  beginning. 


i86  THE  IMITATION  OF  CHRIST. 

a  clearer  understanding  to  little  ones  than  can  be 
taught  by  man. 

He,  to  whom  I  speak,  will  quickly  be  wise,  and 
will  make  great  progress  in  spirit. 

Woe  to  them  who  inquire  of  men  after  many 
curious  things,  and  are  little  curious  of  the  way  to 
serve  me. 

The  time  will  come,  when  Christ,  the  master  of 
masters,  the  lord  of  angels,  shall  appear  to  hear 
the  lessons  of  all  men  ;  that  is,  to  examine  the 
consciences  of  every  one. 

And  then  he  will  search  Jerusalem  with  lamps, 
and  the  hidden  things  of  darkness  shall  be  brought 
to  light,  and  the  arguments  of  tongues  shall  be 
hushed. 

I  am  he  who  in  an  instant  elevate  an  humble 
mind  to  comprehend  more  reasons  of  eternal 
truth  than  if  a  man  had  studied  ten  years  in  the 
schools. 

I  teach  without  noise  of  words,  without  confu- 
sion of  opinions,  without  parade  of  honour,  without 
wrangling  of  arguments. 

I  am  he  who  teaches  to  despise  earthly  things,  to 
loathe  things  present,  to  seek  things  eternal,  to 
relish  things  eternal,  to  shun  honours,  to  endure 
scandals,  to  repose  all  hope  in  me,  to  desire 
nothing  out  of  me,  and  ardently  to  love  me  above 
all  things. 

For  a  certain  man,  by  loving  me  in  his  inmost 
soul,  learned  divine  things  and  spoke  things  won- 
derful. 


DRAWING  EXTERIOR    THINGS.  187 

He  profited  more  by  forsaking  all  things  than 
by  studying  subtleties. 

But  to  some  I  speak  things  common,  to  others 
special  things ;  to  some  I  appear  sweetly  in  signs 
and  figures,  to  others  I  unveil  mysteries  in  much 
light. 

The  voice  of  the  books  is  the  same,  but  it  teaches 
not  all  men  alike ;  because  I  am  the  interior  teacher, 
the  truth,  the  searcher  of  the  heart,  the  under- 
stander  of  thoughts,  the  furtherer  of  actions,  dis- 
tributing to  every  one  as  I  judge  fitting. 


Chapter  XLIV.— Of  not  Drawing  to 
Ourselves  Exterior  Things. 

Son,  in  many  things  it  behoves  thee  to  be  igno- 
rant; and  to  esteem  thyself  as  dead  upon  earth,  and 
as  one  to  whom  the  whole  world  is  crucified. 

Many  things  also  must  thou  pass  by  with  a  deaf 
ear,  and  think  rather  of  those  things  which  belong 
to  thy  peace. 

It  is  more  profitable  to  turn  thine  eyes  from 
such  things  as  displease  thee,  and  to  leave  to  eveiy 
one  his  own  way  of  thinking,  than  to  be  a  slave  to 
contentious  discourses. 

If  thou  standest  well  with  God  and  lookest  at 
his  judgment,  thou  wait  more  easily  bear  thyself 
when  thou  art  worsted. 

O  Lord,    to  what  are  we  come  ?      Behold,    a 


i88  THE  IMITATION  OF  CHRIST. 

temporal  loss  is  greatly  bewailed  ;  for  a  small  gain 
men  toil  and  run  ;  but  spiritual  detriment  is  soon 
forgotten,  and  hardly  ever  returns  to  mind. 

That  which  is  of  little  or  no  profit  takes  up  our 
thoughts  ;  and  that  which  is  above  all  things  neces- 
sary is  negligently  passed  over ;  for  the  whole 
man  flows  out  upon  outward  things,  and  unless 
he  quickly  recovers  himself,  he  is  content  to  lie  in 
those  things  that  are  without. 


Chapter  XLV.— That  all  Men  are  not  to 

BE  TRUSTED  ;  AND  THAT  MEN  ARE  PrONE 

TO  Offend  in  Words. 

Lord,  give  me  help  from  trouble  ;  for  vain  is  the 
help  of  man. 

How  often  have  I  not  found  faithfulness  there, 
where  I  thought  I  was  sure  of  it  ! 

And  how  often  have  I  found  it  there,  where  I 
little  expected  it  ! 

Vain  therefore  is  all  hope  in  men  ;  but  the 
safety  of  the  just  is  in  thee,  O  God. 

Blessed  be  thou,  O  Lord  my  God,  in  all  things 
which  befall  us. 

We  are  weak  and  unstable  ;  we  are  quickly  de- 
ceived and  changed. 

Who  is  the  man  that  is  able  to  keep  hmiself  so 
warily  and  circumspectly  in  all  things,  as  not  to 
fall  sometimes  into  some  deceit  or  perplexity  ? 


NOT  ALL  MEN  ARE   TO  BE   TRUSTED.     189 

But  he  who  trusts  in  thee,  O  Lord,  and  seeks 
thee  with  a  simple  heart,  does  not  so  easily  fall. 

And  if  he  fall  into  some  tribulation,  in  wliat 
manner  soever  he  may  be  entangled  therewith,  he 
will  quickly  be  either  rescued  or  consoled  by  thee ; 
for  thou  wilt  not  forsake  him  who  trusts  in  thee  to 
the  end. 

A  trusty  friend  is  one  who  continues  faithful  in 
all  the  distresses  of  his  friend. 

Thou,  O  Lord,  thou  alone  art  most  faithful  in 
all  things,  and  besides  thee  there  is  no  other 
such. 

Oh,  how  wise  was  that  holy  soul  who  said  :  My 
mind  is  strongly  settled  and  grounded  upon 
Christ. 

If  it  were  so  with  me,  the  fear  of  man  would 
not  so  easily  trouble  me,  nor  the  darts  of  words 
move  me. 

Who  is  able  to  foresee  all  things,  who  to  provide 
against  future  evils? 

If  things  foreseen  nevertheless  often  hurt  us, 
how  can  things  unlooked  for  fail  to  wound  us  grie- 
vously ? 

But  why  did  I  not  provide  better  for  myself, 
wretch  that  I  am  ?  Why  also  have  I  so  easily  put 
my  trust  in  others  ? 

But  we  are  men,  nor  aught  but  frail  men, 
though  by  many  we  are  reputed  and  called  angels. 

In  whom  shall  I  put  my  trust,  O  Lord  ?  in 
whom  but  thee  ?  thou  art  the  Truth,  who  canst 
neither  deceive  nor  be  deceived. 


I90  THE  IMITATION  OF  CHRIST. 

And  on  the  other  hand,  every  man  is  a  liar,  infirm, 
unstable,  and  subject  to  fail,  especially  in  words  ; 
so  that  we  ought  with  difficulty  to  believe  even 
that  which  in  appearance  seems  to  sound  well. 

How  wisely  dost  thou  forewarn  us  to  beware  of 
men,  and  that  a  man's  foes  shall  be  they  of  his 
own  household,  and  that  we  are  not  to  believe  if 
any  one  should  say  :  Lo  here,  or  lo  there. 

I  have  been  taught  to  my  cost ;  and  would  that 
it  may  serve  to  make  me  more  cautious,  and  not  to 
increase  my  folly. 

Be  waiy,  saith  one,  be  wary,  keep  to  thyself 
what  I  tell  thee.  And  whilst  I  hold  my  peace, 
and  believe  the  matter  to  be  secret,  he  himself  can- 
not keep  the  secret  which  he  desires  me  to  keep, 
but  presently  betrays  both  me  and  himself,  and  goes 
his  way. 

From  such  tales  and  such  unwary  men  defend 
me,  O  Lord ;  that  I  fall  not  into  their  hands,  nor 
ever  do  the  like. 

Give  to  my  mouth  true  and  constant  words,  and 
remove  far  from  me  a  crafty  tongue. 

What  I  will  not  endure  I  ought  by  all  means  to 
shun. 

Oh,  how  good  a  thing  and  how  peaceable  it  is  tobe 
silent  about  others,  and  not  to  believe  indifferently 
all,  nor  easily  tell  out  what  we  hear,  to  lay  one's 
self  open  to  few,  always  to  seek  thee,  the  beholder 
of  the  heart,  and  not  to  be  carried  about  by  every 
wind  of  words ;  but  to  wish  that  all  things  both 


OF  HAVING  CONFIDENCE  IN  GOD.       191 

within  and  without  may  be  done  -according  to  the 
pleasure  of  thy  will. 

How  safe  it  is  for  the  keeping  of  heavenly  grace 
to  shun  the  appearing  in  the  sight  of  men,  and  not 
to  seek  those  things  which  seem  to  cause  admiration 
abroad,  but  with  all  diligence  to  follow  after  what 
brings  amendment  of  life  and  fervour. 

To  how  many  has  it  been  hurtful  to  have  their 
viilue  known  and  over-hastily  praised  ! 

How  profitable  indeed  has  grace  been  when  kept 
with  silence  in  this  frail  life,  which  is  said  to  be 
wholly  a  temptation  and  a  warfare  ! 


Chapter  XLVI. — Of  having  Confidence  in 
God  when  Taunts  arise  against  us. 

Son,  stand  firm  and  trust  in  me  ;  for  what  are 
words  but  words?  they  fly  through  the  air,  but 
hurt  not  a  stone. 

If  thou  art  guilty,  consider  that  thou  wouldest 
gladly  amend  thyself. 

If  thou  know  nothing  against  thyself,  think  that 
thou  Avouldest  be  glad  to  bear  this  for  God. 

It  is  not  enough  that  thou  shouldest  sometimes 
put  up  even  with  words,  if  thou  hast  not  as  yet  the 
courage  to  endure  hard  stripes. 

And  why  do  such  small  things  go  to  thy  heart, 
but  because  thou  art  yet  carnal,  and  regardest  men 
more  than  thou  shouldest? 


192  THE  IMITATION  OF  CHRIST. 

For  because  thou  art  afraid  of  being  despised, 
thou  art  not  yet  willing  to  be  blamed  for  thy  faults, 
and  seekest  the  shelter  of  excuses. 

But  look  better  into  thyself,  and  thou  shalt  find 
that  the  world  is  still  living  in  thee,  and  a  vain  de- 
sire of  pleasing  men. 

For  when  thou  shrinkest  to  be  abased  and  put 
to  confusion  for  thy  defects,  it  is  very  certain 
that  thou  art  not  truly  humble,  nor  truly  dead  to 
the  world,  nor  is  the  world  crucified  to  thee. 

But  give  ear  to  my  word,  and  thou  shalt  not 
heed  ten  thousand  words  of  men. 

Behold,  if  all  should  be  said  against  thee  which 
the  worst  malice  of  men  could  invent,  what  hurt 
could  it  do  thee  if  thou  wouldest  let  it  pass  altogether 
by,  and  not  care  for  it  more  than  for  a  straw? 
Could  it  so  much  as  pluck  off  even  one  hair  from 
thee? 

But  he  who  has  not  his  heart  within,  nor  God 
before  his  eyes,  is  easily  moved  by  a  word  of  dis- 
praise. 

But  he  who  trusts  in  me,  and  desires  not  to 
stand  by  his  own  judgment,  will  be  free  from  the 
fear  of  men. 

For  I  am  the  judge  and  discerner  of  all  secrets  ; 
I  know  how  the  thing  was  done  ;  I  know  him 
who  did  the  wrong  and  him  who  suffered  it. 

From  me  this  word  went  forth,  by  my  permis- 
sion this  took  place  ;  that  out  of  many  hearts 
thoughts  might  be  revealed. 

I  shall  judge  the  guilty  and  the  innocent ;  but 


OF  HA  VI NG  CONFIDENCE  IN  GOD.       193 

by  a  secret  judgment  I  have  desired  beforehand 
to  try  them  both. 

The  testimony  of  men  oftentimes  deceives  ;  my 
judgment  is  true  ;  it  shall  stand  and  not  be  over- 
thro^^^l. 

It  is  hidden  for  the  most  part,  and  to  few  laid 
open  in  every  thing  ;  yet  it  never  errs  nor  can  err, 
though  to  the  eyes  of  fools  it  seem  not  right. 

To  me  therefore  must  thou  run  in  every  judg- 
ment, nor  must  thou  depend  upon  thine  own 
decision. 

For  the  just  man  will  not  be  troubled,  whatever 
happens  to  him  from  God. 

Even  if  any  thing  be  wrongfully  uttered  against 
him,  he  will  not  greatly  care  ; 

Yet  neither  will  he  vainly  rejoice  if  by  others  he 
be  reasonably  excused. 

For  he  considers  that  I  am  he  who  search  the 
reins  and  hearts,  who  judge  not  according  to  the 
face,  nor  according  to  human  appearance. 

For  oftentimes  that  is  found  blameworthy  in 
mine  eyes  which  in  the  judgment  of  men  is 
esteemed  praiseworthy. 

O  Lord  God,  just  judge,  strong  and  patient, 
who  knowest  the  frailty  and  perverseness  of  men, 
be  thou  my  strength  and  all  my  trust,  for  mine  own 
conscience  suffices  me  not. 

Thou  knowest  that  which  I  know  not ;  and 
therefore  in  every  rebuke  I  ought  to  have  humbled 
myself  and  borne  it  with  meekness. 

Pardon  me  therefore  in  thy  mercy,  as  often  as  I 
14 


194  THE  IMITATION  OF  CHRIST. 

have  not  done  thus,  and  give  me  again  the  grac2 
of  greater  endurance. 

For  better  to  me  is  thine  abundant  mercy  for 
the  obtaining  of  pardon,  than  the  justice  which  I 
imagine  in  myself  for  the  defence  of  my  hidden 
conscience. 

Although  my  conscience  accuse  me  not,  yet  I 
cannot  herein  justify  myself;  for,  setting  thy  mercy 
aside,  in  thy  sight  no  man  living  shall  be  justified. 


Chapter  XLVII,  — That  all  Grievous 
Things  are  to  be  ExNdured  for  Life 
Everlasting. 

Son,  be  not  dismayed  with  the  labours  which  thou 
hast  taken  on  thee  for  me,  neither  let  tribulations 
quite  cast  thee  down ;  but  let  my  promise  strengthen 
and  comfort  thee  in  all  events. 

I  am  sufficient  to  requite  beyond  all  mode  and 
measure. 

Not  long  shalt  thou  labour  here,  nor  be  always 
oppressed  with  sorrows. 

Wait  a  little  while,  and  thou  shalt  see  a  speedy 
end  of  evils. 

An  hour  will  come  when  all  toil  and  tumult 
shall  cease. 

All  is  little  and  short  which  passes  away  with 
time. 

Do  what  thou  hast  to  do ;  labour  faithfully  in 
my  vineyard  ;  I  will  be  thy  reward. 


OF  LIFE  EVERLASTING.  195 

Write,  read,  sing,  sigli,  keep  silence,  pray,  Lear 
manfully  all  that  is  against  thee  ;  eternal  life  is 
worth  all  these  and  greater  combats. 

Peace  shall  come  in  a  day,  known  to  the  Lord  ; 
there  shall  not  be  day  nor  night,  as  in  the  time  that 
now  is ;  but  everlasting  light,  infinite  brightness, 
steadfast  peace,  and  secure  rest. 

Then  thou  shalt  not  say  :  Who  shall  deliver  me 
from  the  body  of  this  death  ?  Nor  shalt  thou  cry 
out :  Woe  to  me,  that  my  sojourning  is  prolonged. 
For  death  shall  be  cast  down  headlong,  and  there 
shall  be  never-failing  health  ;  no  anxiety,  but 
blessed  delight,  companionship  sweet  and  fair. 

Oh  !  hadst  thou  seen  the  everlasting  crowns 
of  the  saints  in  heaven,  and  in  how  gi-eat  glory 
they  now  triumph  who  once  appeared  contemptible 
to  this  world,  and  in  a  manner  even  unworthy 
of  life  ;  doubtless  thou  wouldest  presently  humble 
thyself  to  the  ground,  and  wouldest  seek  rather  to 
be  under  all  than  to  have  command  over  even  one. 

Neither  wouldest  thou  covet  the  glad  days  of  this 
life,  but  rather  rejoice  to  suffer  tribulation  for  God, 
and  wouldest  deem  it  thy  greatest  gain  to  be  reputed 
as  nothing  amongst  men. 

Oh,  if  these  things  were  sweet  to  thy  taste,  and 
sank  deeply  down  into  thy  heart,  how  couldest 
thou  dare  even  once  complain  ! 

Should  not  all  toils  be  borne  for  everlasting 
life? 

It  is  no  small  matter  to  lose  or  gain  the  king- 
dom of  God. 


196  THE  IMITATION  OF  CHRIST. 

Lift  up  therefore  thy  face  to  heaven  ;  behold,  I 
and  all  my  saints  with  me,  who  in  this  world  have 
had  a  great  conflict,  now  rejoice,  are  now  com- 
forted, are  now  secure,  are  now  at  rest ;  and  they 
shall  for  all  eternity  abide  with  me  in  the  kingdom 
of  my  Father. 


Chapter  XLVIII.— Of  the   Day  of  Eter- 
nity,    AND     OF     THE     TROUBLES     OF     THIS 

Life. 

O  MOST  blessed  mansion  of  the  city  above  !  O  most 
bright  day  of  eternity,  which  no  night  darkens, 
but  which  the  supreme  truth  ever  enlightens  ;  day 
always  glad,  always  secure,  and  never  changing 
its  state  for  the  contrary  ; 

Oh,  would  that  day  had  shone  upon  us,  and  that 
all  these  temporal  things  had  come  to  an  end  ! 

It  shines  indeed  upon  the  saints  resplendent 
with  everlasting  brightness,  but  upon  us  pilgrims 
on  earth  only  as  afar  off  and  through  a  glass. 

The  citizens  of  heaven  know  how  full  of  joy 
is  that  day  ;  but  the  banished  children  of  Eve 
bewail  themselves  that  this  our  day  is  bitter  and 
wearisome. 

The  days  of  this  life  are  short  and  evil,  full  of 
sorrows  and  miseries  ;  where  man  is  defiled  with 
many  sins,  ensnared  with  many  passions,  racked 
with  many  fears,  disquieted  with  many  cares,  dis- 
tracted with  many  curiosities,  entangled  with  many 
vanities,    encompassed   with   many   errors,    worn 


OF  THE  DAY  OF  ETERNITY.  197 

down  with  many  labours,  burthened  with  tempta- 
tions, unmanned  with  dehghts,  tormented  with 
want. 

Oh,  when  will  there  be  an  end  of  these  evils  ? 
When  shall  I  be  set  free  from  the  wretched  bon- 
dage of  my  faults  ? 

When,  O  Lord,  shall  I  make  mention  of  thee 
alone  ?     When  shall  I  to  the  full  rejoice  in  thee  ? 

When  shall  I  be  without  any  impediment,  in 
true  liberty,  without  any  trouble  of  mind  or 
body  ? 

When  shall  there  be  solid  peace,  peace  un- 
ruffled, always  secure,  peace  within  and  without, 
peace  on  all  sides  firm  ? 

0  good  Jesus,  when  shall  I  stand  to  see  thee  ? 
When  shall  I  contemplate  the  gloiy  of  thy  king- 
dom?   When  wilt  thou  be  all  in  all  to  me  ? 

Oh,  when  shall  I  be  with  thee  in  thy  kingdom, 
which  thou  hast  prepared  for  thy  beloved  from  all 
eternity  ? 

1  am  left  a  poor  and  banished  man  in  the  land  of 
the  enemy,  where  are  wars  every  day  and  very 
great  mischances. 

Console  my  exile,  soothe  my  sorrow,  for  all  my 
desire  sighs  to  thee  ;  and  all  that  this  world  offers 
for  my  solace  is  burthensome  to  me. 

I  long  to  enjoy  thee  in  my  inmost  soul,  but  I 
cannot  lay  hold  on  thee. 

I  desire  to  cleave  to  heavenly  things,  but  the 
things  of  this  life  and  my  unmortified  passions  bear 
me  down.    With  my  mind  I  desire  to  be  above  all 


198  THE  IMITATION  OF  CHRIST. 

things,  but  with  the  flesh  I  am  forced  against  my 
will  to  be  subject  to  them. 

Thus,  unhappy  man  that  I  am,  I  fight  with  my- 
self and  am  become  a  burthen  to  myself,  whilst 
the  spirit  seeks  to  be  above  and  the  flesh  to  be 
below. 

Oh,  what  do  I  suffer  within,  whilst  in  my  mind 
I  consider  heavenly  things,  and  presently  a  crowd 
of  carnal  thoughts  interrupt  me  while  I  pray. 

O  my  God,  remove  not  thyself  far  from  me,  and 
depart  not  in  thy  wrath  from  thy  servant. 

Send  forth  thy  lightning  and  scatter  them  ; 
shoot  out  thine  arrows  and  let  all  the  phantoms  of 
the  enemy  be  put  to  flight. 

Gither  together  again  my  senses  to  thee  ;  make 
me  forget  all  worldly  things ;  give  me  the  grace 
speedily  to  cast  away  and  to  despise  all  the  foul 
shapes  of  sin. 

Help  me,  eternal  Truth,  that  no  vanity  be  my 
motive. 

Come  to  me,  heavenly  sweetness,  and  let  all 
impurity  flee  before  thy  face. 

Pardon  me  also  and  forgive  me  in  thy  mercy,  as 
often  as  I  think  of  any  thing  else  in  prayer  besides 
thee. 

For  I  confess  truly  that  I  have  been  wont  to  be 
greatly  distracted. 

For  oftentimes  I  am  not  there  where  I  am  bodily 
standing  or  sitting,  but  am  rather  there  where  my 
thoughts  cany  me. 

There  I  am  where  my  thought  is,  and  there 


OF   THE  DAY  OF  ETERNITY.  199 

oftentimes  is  my  thought  where  that  is  which  I 
love. 

That  thing  readily  comes  to  my  mind  which 
naturally  delights  me  or  which  from  habit  is 
pleasing  to  me. 

For  this  reason  thou,  O  Truth,  hast  plainly  said : 
Where  thy  treasure  is,  there  is  thy  heart  also. 

If  I  love  heaven,  I  willingly  think  on  heavenly 
things. 

If  I  love  the  world,  I  rejoice  with  the  prosperity 
of  the  world,  and  am  troubled  at  its  adversity. 

If  I  love  the  flesh,  I  often  picture  to  myself  the 
things  of  the  flesh. 

If  I  love  the  spirit,  I  delight  to  think  of  spiritual 
things. 

For  whatsoever  things  I  love,  of  these  I  willingly 
speak  and  hear,  and  cany  home  with  me  the  images 
of  them. 

But  blessed  is  the  man,  who  for  thee,  O  Lord, 
gives  all "  things  created  leave  to  depart ;  who 
does  violence  to  his  nature,  and  through  fervour 
of  spirit  crucifies  the  lusts  of  the  flesh  ;  that  so 
with  a  calmed  conscience  he  may  offer  to  thee 
pure  prayer,  and  may  be  worthy  to  be  among  the 
choirs  of  angels,  all  earthly  things  being  shut  out, 
whether  external  or  internal. 


THE  IMITATION  OF  CHRIST. 


Chapter  XLIX. — Of  the  Desire  of  Eter- 
nal Life  ;  and  how  Great  Things  are 
Promised  to  them  that  Strive. 

Son,  when  thou  perceivest  a  yearning  after  eternal 
bliss  to  be  poured  into  thee  from  above,  and  that 
thou  longest  to  go  from  the  tabernacle  of  the  body, 
that  thou  mayest  behold  my  gloiy  without  any 
shadow  of  change,  open  wide  thj  heart,  and  with 
all  thy  affection  draw  in  this  holy  inspiration. 

Render  fullest  thanks  to  the  divine  goodness, 
which  deals  so  condescendingly  with  thee,  which 
mercifully  visits  thee,  ardently  excites  thee,  and 
powerfully  raises  thee  up,  that  thou  fall  not  by 
thine  own  weight  down  to  things  of  earth. 

For  it  is  not  by  thine  own  thought  or  endeavour 
that  thou  attainest  to  this,  but  only  by  the  con- 
descension of  heavenly  grace  and  divine  regard, 
that  thou  mayest  advance  in  virtues  and  greater 
humility,  and  prepare  thyself  for  future  conflicts, 
and  labour  with  the  whole  affection  of  thy  heart 
to  cleave  unto  me,  and  to  serve  me  with  a  fervent 
will. 

Son,  the  fire  often  glows,  but  the  flame  ascends 
not  without  smoke. 

So  also  the  desires  of  some  are  ablaze  after 
heavenly  things,  and  yet  they  are  not  free  from 
the  temptation  of  carnal  affection. 


OF  THE  DESIRE  OF  ETERNAL  LIFE.     201 

Therefore  they  are  not  acting  purely  for  the 
honour  of  God  in  asking  of  him  so  earnestly. 

And  such  is  often  thy  desire,  which  thou  wouldest 
have  me  to  believe  will  be  so  urgent. 

For  that  is  not  pure  and  perfect  which  bears 
some  taint  of  self-interest. 

Ask  not  what  is  delightful  and  convenient  for 
thee,  but  what  is  pleasing  and  honourable  to  me  ; 
for  if  thou  judgest  rightly,  thou  oughtest  to  prefer 
and  follow  mine  appointment  rather  than  thine 
own  desire,  and  before  any  thing  desired. 

I  know  thy  desire,  and  I  have  heard  thy  many 
groanings. 

Thou  wouldest  be  in  the  glorious  liberty  of  the 
children  of  God. 

Already  thou  dost  delight  in  thine  eternal  home 
and  in  the  heavenly  country,  full  of  joy;  but  thine 
hour  has  not  yet  come  ;  rather  is  there  yet  another 
time,  a  tiine  of  war,  and  toil,  and  trial. 

Thou  wishest  to  be  replenished  with  the  highest 
good,  but  thou  canst  not  now  attain  it. 

It  is  I ;  wait  for  me,  saith  the  Lord,  till  the 
Kingdom  of  God  come. 

Thou  must  yet  be  tried  upon  earth  and  exer- 
cised in  many  things. 

Consolation  will  from  time  to  time  be  given 
thee,  but  to  be  fully  satisfied  shall  not  be  granted 
thee. 

Take  courage  therefore,  and  be  strong  as 
well  in  doing  as  in  suffering  things  repugnant  to 
nature. 


202  THE  IMITATION  OF  CHRIST. 

Thou  must  put  on  the  new  man  and  be  changed 
into  another  man. 

Thou  must  oftentniies  do  that  which  thou  wiliest 
not,  and  let  alone  that  which  thou  wiliest. 

That  which  is  pleasing  to  others  will  go  for- 
ward ;  that  which  thou  wouldest  have  will  not 
succeed. 

That  which  others  say  will  be  hearkened  to  ; 
what  thou  sayest  will  be  esteemed  as  nought. 

Others  will  ask  and  will  receive  ;  thou  wilt  ask 
and  not  obtain. 

Others  will  be  great  in  the  mouths  of  men  ;  but 
none  will  speak  of  thee. 

Others  will  have  this  or  that  office  ;  but  thou 
wilt  be  accounted  fit  for  nothing. 

Nature  will  sometimes  repine  at  this,  and  it  will 
be  no  small  matter  if  thou  bear  it  with  silence. 

In  these  and  many  such-like  things,  the  faithful 
servant  of  the  Lord  is  wont  to  be  tried,  how  far  he 
has  been  able  to  renounce  and  break  himself  in  all 
things. 

There  is  scarcely  any  one  thing  in  which  thou 
hast  so  much  need  to  die  to  thyself  as  in  seeing  and 
suffering  things  which  are  against  thy  will ;  and 
especially  when  that  is  commanded  which  seems  to 
thee  incongruous  and  to  little  purpose. 

And  because  being  set  under  authority,  thou 
darest  not  resist  the  higher  power,  therefore  thou 
art  apt  to  think  it  hard  to  walk  at  the  beck  of 
another  and  wholly  give  up  thine  own  opinion. 

But  weigh  well,  my  son,  the  fruit  of  these  labours. 


OF  THE  DESIRE  OF  ETERNAL  LIFE.     203 

how  quickly  they  will  end,  and  their  exceeding 
great  reward ;  and  thou  wilt  not  thence  have 
trouble,  but  a  strong  solace  to  thine  endurance. 

For  instead  of  this  little  will  thou  now  of  thine 
own  accord  forsakest,  thou  shalt  for  ever  have  thy 
will  in  heaven. 

For  there  thou  shalt  find  all  that  thou  hast 
wished  for,  all  that  thou  canst  desire. 

There  the  wealth  of  all  good  will  be  thine  with- 
out fear  of  ever  losing  it. 

There  thy  will,  being  always  one  with  mine,  will 
desire  nothing  either  out  of  thyself  or  in  thyself. 

There  no  one  will  resist  thee,  no  man  will  com- 
plain of  thee,  no  man  hinder,  nothing  stand  in  thy 
way  ;  but  all  things  thou  desirest  will  be  present 
there  together,  and  shall  refresli  thy  whole  affec- 
tion and  fill  it  to  the  full. 

There  I  will  give  thee  glory  for  the  affronts 
thou  hast  endured ;  the  garment  of  praise  for 
sorrow ;  and,  for  the  lowest  place,  a  royal  throne 
for  all  eternity. 

There  will  the  fruit  of  obedience  come  forth, 
there  will  the  toil  of  penance  rejoice,  and  humble 
subjection  will  be  gloriously  crowned. 

Now  therefore  bow  down  thyself  humbly  under 
the  hands  of  all,  and  heed  not  who  it  was  that 
said  or  commanded  this. 

But  let  this  be  thy  great  care  that,  whether  iny 
superior  or  inferior  or  equal  demand  any  thing  of 
thee  or  hint  at  any  thing,  thou  take  all  in  good 
part  and  labour  with  a  sincere  will  to  perform  it. 


204  THE  IMITATION  OF  CHRIST. 

Let  one  man  seek  this,  another  that ;  let  this 
man  glory  in  this  thing,  another  in  that,  and  be 
praised  a  thousand  thousand  times  ;  but  thou  for 
thy  part  rejoice  neither  in  this  nor  in  that,  but  in 
the  contempt  of  thyself  and  in  my  good  pleasure 
and  honour  alone. 

This  is  what  thou  oughtest  to  wish,  that,  whether 
in  life  or  death,  God  may  be  always  glorified  in 
thee. 


Chapter  I..— How  One  that  is  alone  in 
THE  World  ought  to  commit  Himself 
INTO  the  Hands  of  God. 

O  Lord  God,  holy  Father,  be  thou  now  and  for 
ever  blessed  ;  for  as  thou  wiliest  so  has  it  been 
done  ;  and  what  thou  dost  is  good. 

Let  thy  servant  be  glad  in  thee,  not  in  himself, 
nor  in  any  other  ;  for  thou  alone  art  true  joy,  thou 
my  hope  and  my  crown,  thou  my  gladness  and 
mine  honour,  O  Lord. 

What  has  thy  servant  but  what  he  has  received 
from  thee,  and  this  without  any  merit  of  his  own  ? 
Thine  are  all  things  which  thou  hast  given  and 
which  thou  hast  made. 

I  am  poor  and  in  labours  from  my  youth  ;  and 
my  soul  is  sometimes  saddened  unto  tears,  and 
sometimes  is  disturbed  within  herself  by  reason  of 
sufferings  at  hand. 

I  long  for  the  joy  of  peace ;   I  beg  again  and 


OF  A   DESOLATE  PERSON.  205 

again  for  the  peace  of  thy  children,  who  are  fed  by 
thee  in  the  light  of  thy  consolation. 

If  thou  givest  peace,  if  thou  infusest  holy  joy, 
the  soul  of  thy  servant  shall  be  full  of  melody,  and 
devout  in  thy  praise. 

But  if  thou  withdraw  thyself,  as  thou  art  very 
often  wont,  he  will  not  be  able  to  run  in  the  way 
of  thy  commandments,  but  rather  his  knees  are 
bent  for  the  striking  of  his  breast ;  because  it  is  not 
with  him  as  it  was  yesterday  and  the  day  before, 
when  thy  lamp  shone  over  his  head,  and  he  was 
covered  under  the  shadow  of  thy  wings  from  temp- 
tations coming  on  like  a  flood. 

O  Father,  just  and  always  to  be  praised,  the 
hour  is  come  for  thy  servant  to  be  tiied. 

O  Father,  worthy  of  all  love,  it  is  fitting  that 
thy  servant  should  at  this  hour  suffer  something  for 
thee. 

O  Father,  always  to  be  honoured,  the  hour  is 
come  which  thou  didst  foresee  from  all  eternity,  that 
thy  servant  for  a  short  time  should  be  outwardly 
oppressed,  but  inwardly  live  always  to  thee  ;  that 
he  should  be  a  little  slighted  and  humiliated, 
and  should  seem  wanting  in  the  sight  of  men  ; 
that  he  should  be  severely  afflicted  with  sufferings 
and  weaknesses  ;  that  so  he  may  rise  again  with 
thee  in  the  dawn  of  a  new  light,  and  be  glorified  in 
heaven. 

Holy  Father,  this  hast  thou  appointed,  and  so 
hast  thou  willed  ;  and  that  has  come  to  pass  which 
thou  hast  ordained. 


2o6  THE  IMITATION  OF  CHRIST. 

For  this  is  a  favour  to  thy  friend  that  he  should 
suffer  and  be  afflicted  in  this  world  for  the  love  of 
thee,  how  often  soever  and  by  whomsoever  thou 
permittest  it  to  befall  him. 

Without  thy  counsel  and  providence,  and  with- 
out cause,  nothing  is  done  upon  earth. 

It  is  good  for  me,  O  Lord,  that  thou  hast 
humiliated  me,  that  I  may  learn  thy  statutes  ; 
and  that  I  may  cast  away  all  uplifting  of  heart  and 
all  presumption. 

It  is  useful  for  me  that  shame  has  covered  my 
face,  that  I  may  seek  for  comfort  to  thee  rather  than 
to  men. 

I  have  also  learned  thereby  to  dread  thine  inscru- 
table judgments  ;  who  dost  afflict  the  just  together 
with  the  wicked,  but  not  without  equity  and 
justice. 

Thanks  be  to  thee  that  thou  hast  not  spared  my 
sins,  but  hast  worn  me  down  with  bitter  stripes, 
inflicting  pains  and  sending  distress  both  within 
and  without. 

Of  all  under  heaven  there  is  none  that  can  com- 
fort me  but  thou,  O  Lord  my  God,  the  heavenly 
physician  of  souls,  who  smitest  and  dost  heal, 
leadest  down  to  hell,  and  bringest  up  again. 

Thy  discipline  is  on  me,  and  thy  rod  itself  shall 
teach  me. 

Behold,  dear  Father,  I  am  in  thy  hands;  I  bow 
myself  down  under  the  rod  of  thy  correction. 

Smite  thou  my  back  and  my  neck,  that  I  may 
bend  my  crookedness  to  thy  will. 


OF  A   DESOLATE  PERSON.  207 

Make  me  a  pious  and  humble  disciple  of  thine, 
as  thou  wert  wont  well  to  do,  that  I  may  walk  at 
thine  every  sign. 

To  thee  I  commit  myself,  and  all  that  is  mine, 
to  be  corrected  ;  it  is  better  to  be  chastised  here 
than  hereafter. 

Thou  knowest  all  things  and  each  thing,  and 
there  is  nothing  in  the  conscience  of  man  hidden 
from  thee. 

Thou  knowest  things  to  come,  before  they  are 
done  ;  nor  hast  thou  need  that  any  should  teach 
thee  or  remind  thee  of  the  things  that  are  done 
upon  earth. 

Thou  knowest  what  is  expedient  for  my  pro- 
gress, and  how  serviceable  tribulation  is  to  rub 
away  the  rust  of  sin. 

Do  with  me  according  to  thy  good  pleasure 
which  I  have  desired ;  and  despise  not  my  sinful 
life,  to  no  one  better  or  more  clearly  known  than 
to  thee  alone. 

Grant  me,  O  Lord,  to  know  what  I  ought  to 
knov/,  to  love  what  I  ought  to  love,  to  praise  Avhat 
is  most  pleasing  to  thee,  to  esteem  what  is  pre- 
cious in  thy  sight,  to  despise  what  is  vile  in  thine 
eyes. 

Suffer  me  not  to  judge  according  to  the  sight  of 
the  outward  eyes,  nor  to  pronounce  according  to 
the  hearing  of  the  ears  of  inexperienced  men  ;  but 
to  determine  both  the  things  that  are  seen  and 
spiritual  things  with  true  judgment,  and  above  all 
things  ever  to  seek  thy  good  will  and  pleasure. 

The  minds  of  men  are  often  deceived  in  judging. 


2o8  THE  IMITATION  OF  CHRIST. 

and  the  lovers  of  this  world  are  deceived  in  loving 
visible  things  alone. 

What  is  a  man  the  better  for  being  reputed 
greater  by  man  ? 

The  cheat  deceives  the  cheat,  the  vain  the  vain, 
the  blind  the  blind,  the  weak  the  weak,  whilst 
they  extol  them ;  and  in  truth  one  rather  puts 
another  to  confusion  whilst  he  vainly  praises  him. 

For  how  much  each  one  is  in  thine  eyes,  so 
much  he  is  and  no  more,  says  the  humble  Saint 
Francis. 


Chapter  LI.  —  That  We  must  Exercise 
Ourselves  in  humble  Works,  when  We 
cannot  attain  to  high  things. 

Son,  thou  canst  not  always  continue  in  a  more 
than  usually  fervent  desire  of  goodness,  nor  stand 
in  a  degree  of  contemplation  higher  than  thy  wont ; 
but  it  must  needs  be  that  thou  shouldest  from  time 
to  time  descend  to  lower  things  by  reason  of  ori- 
ginal corruption,  and  shouldest  even  unwillingly 
and  wearily  bear  the  burden  of  this  corruptible 
life. 

As  long  as  ttiou  caiTiest  about  with  thee  a  mortal 
body,  thou  shalt  feel  weariness  and  heaviness  of 
heart. 

Thou  oughtest  therefore,  as  long  as  thou  art  in 
the  flesh,  oftentimes  to  bewail  the  burden  of  the 
flesh,  for  that  thou  canst  not  without  intermission 


OF  DESERVING  OF  STRIPES.  zog 

engage  in  spiritual  exercises  and  divine  contem- 
plation. 

At  these  times  it  is  expedient  for  thee  to  betake 
thyself  to  lowly  works  in  the  outer  world,  and  to 
recreate  thyself  in  good  actions,  to  look  for  my 
coming  and  my  heavenly  visitation  with  firm  hope, 
to  bear  with  patience  thy  banishment  and  the  dry- 
ness of  thy  mind,  till  thou  be  visited  again  by  me, 
and  delivered  from  all  disquiet. 

For  I  will  make  thee  forget  thy  toils,  and  enjoy 
inward  rest. 

I  will  spread  before  thee  the  pleasant  fields  of  the 
Scriptures,  that  with  enlarged  heart  thou  mayest 
begin  to  run  in  the  way  of  my  commandments. 

And  thou  shalt  say  that  the  sufferings  of  this 
present  time  are  not  worthy  to  be  compared  with 
the  glory  to  come  which  shall  be  revealed  in  us. 


Chapter  LIL— That  a  Man  ought  not 
TO  Esteem  Himself  worthy  of  Con- 
solation, BUT  rather  deserving  OF 
STRIPES. 

Lord,  I  am  not  worthy  of  thy  consolation  nor  of 
any  spiritual  visitation  ;  and  therefore  thou  dealest 
justly  with  me  when  thou  leavest  me  poor  and 
desolate. 

For  if  I  could  shed  tears  as  the  sea,  yet  should  I 
not  be  worthy  of  thy  consolation. 

Wherefore  I  am  worthy  only  to  be  scourged 
15 


2IO  THE  IMITATION  OF  CHRIST. 

and  punislied,  because  I  have  grievously  and  often 
offended  thee,  and  in  many  things  greatly  sinned  ; 

So  then,  on  a  true  account,  I  have  not  deserved 
even  the  smallest  consolation. 

But  thou,  good  and  merciful  God,  who  wiliest 
not  that  thy  works  should  perish,  to  show  the 
riches  of  thy  goodness  towards  the  vessels  of  mercy, 
vouchsafest  to  comfort  thy  servant  above  human 
measure,  and  beyond  -all  his  deserts. 

For  thy  consolations  are  not  like  the  consola- 
tions of  men. 

What  have  I  done,  O  Lord,  that  thou  shouldest 
bestow  on  me  any  heavenly  consolation  ? 

I  can  not  recall  to  mind  aught  of  good  that  I 
have  done  ;  but  that  I  have  been  always  prone 
to  vice,  and  slothful  to  amend. 

It  is  tnie,  and  I  cannot  deny  it ;  if  I  should  say 
otherwise  thou  wouldest  stand  against  me,  and 
there  would  be  none  to  defend  me. 

What  have  I  deserved  for  my  sins  save  hell  and 
the  fire  eternal?  In  truth,  I  confess  that  I  am 
worthy  of  all  scorn  and  contempt  ;  neither  is  it 
fitting  that  I  should  be  named  among  thy  devout 
servants.  And  though  it  goes  against  me  to  hear 
this,  because  of  truth  I  will  confess  against  myself 
my  sins,  that  so  I  may  the  easier  deserve  to  obtain 
thy  mercy. 

What  shall  I  say,  who  am  guilty  and  full  of  all 
confusion  ? 

I  have  no  tongue  to  speak  aught  but  this  one 
word  :  I  have  sinned,  O  Lord,  I  have  sinned  ; 
have  mercy  on  me  and  pardon  me. 


OF   THE  GRACE  OF  GOD.  211 

Suffer  me,  therefore,  that  I  may  lament  my  sor- 
row a  little  before  I  go  to  the  land  that  is  dark, 
and  covered  with  the  mist  of  death. 

What  dost  thou  chiefly  require  of  a  guilty  and 
wretched  sinner  but  that  he  should  feel  contrition, 
and  humble  himself  for  his  sins  ? 

Of  true  contrition  and  humility  of  heart  is  born 
the  hope  of  forgiveness,  the  disquieted  conscience 
is  reconciled,  grace  which  was  lost  is  recovered, 
a  man  is  kept  from  the  wrath  to  come,  and  God 
and  the  penitent  soul  meet  together  in  the  holy  kiss 
of  peace. 

Humble  contrition  for  sins  is  an  acceptable  sac- 
rifice to  thee,  O  Lord  ;  of  far  sweeter  odour  before 
thee  than  the  smoke  of  incense. 

This  is  also  that  pleasing  ointment  which  thou 
didst  will  should  be  poured  upon  thy  sacred  feet ; 
for  never  hast  thou  despised  a  contrite  and  humble 
heart. 

There  is  a  place  of  refuge  from  the  face  of  the 
wrath  of  the  enemy  ;  there  whatever  stain  has  been 
elsewhere  contracted,  is  effaced  and  washed  away. 


Chapter  LIIL— That  the  Grace  of  God 
unites  not  with  those  who  hav^e  a 
relish  for  earthly  things. 

Son,  my  grace  is  precious ;  it  suffers  not  itself  to 
be  mingled  with  outward  things  or  earthly  conso- 
lations. 


212  THE  IMITATION  OF  CHRIST. 

Thou  must  therefore  cast  away  every  obstacle  to 
grace,  if  thou  desire  to  be  ready  for  the  inpouring 
of  it. 

Choose  a  secret  place  for  thyself;  love  to  dwell 
with  thyself  alone  ;  seek  not  the  talking  with  any 
one  ;  but  rather  pour  out  thy  devout  prayer  to  God, 
that  thou  mayest  keep  thy  mind  in  compunction, 
and  thy  conscience  pure. 

Esteem  the  whole  world  as  nothing ;  prefer 
the  giving  thy  time  to  God  before  all  external 
things. 

For  thou  canst  not  have  time  both  for  mc,  and 
at  the  same  time  delight  thyself  in  transitoiy 
things. 

Thou  must  be  far  removed  from  thine  acquain- 
tance, and  from  those  that  are  dear  to  thee,  and 
keep  thy  mind  to  thyself,  away  from  all  temporal 
solace. 

So  the  blessed  apostle  Peter  beseeches  the  faith- 
ful of  Christ  to  keep  themselves  as  strangers  and 
pilgrims  in  this  world. 

Oh,  what  great  confidence  will  he  have  at  the 
hour  of  his  death  who  is  not  detained  by  an  affec- 
tion to  any  thing  in  the  world  ! 

But  the  having  a  heart  thus  perfectly  set  apart 
from  all  things  is  more  than  the  disordered  mind  can 
as  yet  understand  ;  neither  does  the  natural  man 
recognize  the  liberty  of  the  interior  man. 

But  if  he  will  be  spiritual  indeed,  he  must  re- 
nounce those  who  are  near  him  as  well  as  those 
who  are  afar  off,  and  beware  of  none  more  than  of 
himself. 


OF   THE  GRACE  OF  GOD.  213 

If  thou  hast  perfectly  overcome  thyself,  thou  wilt 
with  more  ease  subdue  all  things  else. 

The  perfect  victory  is  to  triumph  over  self. 

For  he  who  keeps  himself  in  subjection,  so 
that  his  appetite  is  subject  to  reason,  and  his 
reason  in  all  things  obedient  to  me ;  he  is  in- 
deed a  conqueror  of  himself,  and  lord  of  the 
world. 

If  thou  wouldest  fain  mount  thus  high,  thou  must 
begin  manfully,  and  lay  the  axe  to  the  root,  that 
thou  mayest  pluck  up  and  destroy  thy  secret  inordi- 
nate inclination  to  thyself,  and  to  all  selfish  and 
material  goods. 

On  this  defect,  that  a  man  inordinately  loves 
himself,  hangs  almost  all  in  thee  thou  hast  to 
root  out  and  overcome  ;  and  when  this  evil  has 
been  once  conquered  and  brought  under,  soon 
will  there  be  great  peace  and  tranquillity. 

But  because  there  are  few  who  labour  to  die 
perfectly  to  themselves,  and  who  fully  tend  beyond 
themselves  ;  therefore  do  they  remain  entangled  in 
themselves,  nor  can  they  be  lifted  in  spirit  above 
themselves. 

But  he  who  desires  to  walk  with  me  at  liberty, 
must  mortify  all  his  evil  and  inordinate  affections, 
and  must  not  from  selfish  love  cling  longingly  to 
any  thing  created. 


THE  IMITATION  OF  CHRIST. 


Chapter  LIV.— Of  the  different  motions 
OF  Nature  and  Grace. 

Son,  observe  diligently  the  motions  of  nature  and 
of  grace  ;  for  they  move  in  very  opposite  ways  and 
very  subtly,  and  can  scarcely  be  distinguished  but 
by  him  who  is  spiritual,  and  in  his  inmost  heart 
enlightened. 

All  men  indeed  yearn  after  good,  and  pretend  to 
something  of  good  in  all  they  do  and  say;  there- 
fore, under  the  semblance  of  good,  many  are  de- 
ceived. 

Nature  is  ci-afty  and  draws,  ensnares,  and  de- 
ceives many,  and  has  always  itself  for  its  end  ; 

But  grace  walks  with  simplicity,  declines  from 
all  appearance  of  evil,  spreads  no  deceits,  and  does 
all  things  purely  for  God,  in  whom  also  as  her  last 
end  she  rests. 

Nature  is  not  willing  to  die  or  to  be  restrained, 
to  be  overcome  or  to  be  made  subject ;  neither  will 
she  of  her  own  accord  be  brought  under ; 

But  grace  studies  the  mortification  of  self,  resists 
sensuality,  seeks  to  be  subjected,  desires  to  be 
overcome,  is  not  bent  on  using  her  own  liberty, 
loves  to  be  held  under  discipline,  and  desires  not  to 
have  the  command  over  any  one,  but  under  God 
ever  to  live,  stand,  and  be;   and  for  the  sake  of 


OF  NATURE  AND  GRACE.  215 

God  is  ever  ready  to  bow  herself  down  humbly 
under  all  human  creatures. 


siders  what  gain  may  reach  her  from  another. 

But  grace  considers  not  what  may  be  useful  and 
of  advantage  to  herself,  but  rather  what  may  be  pro- 
fitable to  many. 

Nature  willingly  receives  honour  and  respect; 

But  grace  faithfully  ascribes  all  honour  and 
glory  to  God. 

Nature  is  afraid  of  being  put  to  shame  and  of 
being  despised  ; 

But  grace  rejoices  to  sufier  reproach  for  the  name 
of  Jesus. 

Nature  loves  ease  and  bodily  rest ; 

But  grace  cannot  be  unemployed,  and  gladly  em- 
braces toil. 

Nature  seeks  to  have  things  which  are  curious 
and  fine,  aind  abhors  things  which  are  cheap  and 
coarse  ; 

But  grace  is  pleased  with  that  which  is  plain  and 
humble,  disdains  not  rough  things,  nor  shrinks 
from  being  clad  in  old  clothes. 

Nature  has  regard  to  temporal  things,  rejoices 
at  earthly  gain,  is  troubled  at  losses,  and  is  pro- 
voked at  eveiy  slight  injurious  word. 

But  grace  looks  intently  on  things  eternal,  and 
cleaves  not  to  those  which  pass  with  time  ;  neither 
is  she  disturbed  at  the  loss  of  goods,  nor  exaspe- 
rated with  hard  words  ;  for  she  has  placed  her 
treasure  and  her  joy  in  heaven,  where  nothing  is  lost. 


2i6  THE  IMITATION   OF  CHRIST. 

Nature  is  covetous,  and  more  gladly  receives 
than  gives,  she  loves  to  have  things  for  her  own 
and  to  herself; 

But  grace  is  compassionate  and  open-hearted, 
avoids  self-interest,  is  contented  with  little,  and 
judges  it  more  blessed  to  give  than  to  receive. 

Nature  inclines  to  creatures,  to  the  flesh  which 
is  its  own,  to  vanities  and  runnings  to  and  fro  ; 

But  grace  draws  to  God  and  to  virtue,  re- 
nounces creatures,  flies  the  world,  hates  the  de- 
sires of  the  flesh,  restricts  all  gadding  abroad,  and 
blushes  to  appear  in  public. 

Nature  gladly  has  some  outward  solace  in  which 
it  may  take  a  sensible  delight. 

But  grace  seeks  to  be  comforted  in  God  alone, 
and  to  find  delight  in  the  Sovereign  Good  above 
all  the  things  that  are  seen. 

Nature  acts  wholly  for  her  own  gain  and  ad- 
vantage ;  she  can  do  nothing  without  price,  but 
hopes  to  get  something  equal  or  better,  or  praise  or 
favour,  for  her  kindnesses  ;  and  longs  to  have  her 
deeds  and  gifts  and  words  much  valued  ; 

But  grace  seeks  nothing  temporal,  nor  requires 
in  payment  any  other  recompense  than  God  alone, 
nor  desires  more  of  the  necessaries  of  this  life 
than  just  what  may  help  her  to  obtain  the  things 
eternak 

Nature  rejoices  in  a  multitude  of  friends  and 
kindred ;  she  glories  in  the  nobility  of  her  stock 
and  descent ;  she  fawns  on  those  in  power,  flatters 
tlie  rich,  and  applauds  those  who  are  like  herself; 

But  grace  loves  even  her  enemies,  and  is  not 


OF  NATURE  AND  GRACE.  217 

puffed  up  with  having  a  crowd  of  friends,  nor 
sets  she  any  store  by  family  or  birth,  unless  when 
joined  with  greater  virtue  :  she  favours  rather  the 
poor  than  the  rich ;  her  sympathy  is  with  the  in- 
nocent rather  than  the  powerful ;  she  rejoices  with 
the  truthful,  and  not  with  the  deceitful ;  she  ever 
exhorts  the  good  to  be  zealous  for  the  better  gifts, 
and  to  be  made  like  to  the  Son  of  God,  by  the  ex- 
ercise of  virtues. 

Nature  soon  complains  of  want  and  inconve- 
nience ; 

But  grace  bears  poverty  with  constancy. 

Nature  turns  all  things  back  to  herself,  and  for 
herself  she  labours  and  disputes  ; 

But  grace  leads  all  things  back  to  God,  from 
whom,  as  their  source,  all  things  flow  ;  she  ascribes 
no  good  to  herself,  nor  does  she  arrogantly  pre- 
sume of  herself;  she  strives  not,  nor  prefers  her  own 
opinion  to  others,  but  submits  her  own  mind  and 
judgment  to  the  eternal  wisdom  and  to  the  divine 
testing. 

Nature  covets  to  know  secrets  and  to  hear  news; 
likes  to  be  seen  abroad,  and  to  make  trial  of  many 
things  by  the  senses ;  longs  to  be  noticed,  and  to 
do  such  things  as  may  procure  praise  and  admira- 
tion ; 

But  grace  cares  not  for  the  hearing  of  new  and 
curious  things,  for  all  this  springs  from  the  old 
corruption,  since  nothing  is  new  or  lasting  upon 
earth. 

She  teaches  therefore  to  restrain  the  senses,  to 


2i8  THE  IMITATION  OF  CHRIST. 

avoid  vain  complacency  and  ostentation,  humbly 
to  hide  those  things  which  are  worthy  of  praise 
and  admiration,  and  from  every  thing  and  in  every 
science,  to  seek  the  fruit  of  usefulness  and  the  praise 
and  honour  of  God. 

She  desires  not  to  have  herself  or  what  belongs 
to  her  extolled,  but  wishes  that  God  may  be  blessed 
in  his  gifts,  who  bestows  all  things  of  his  mere 
love. 

This  grace  is  a  supernatural  light,  and  a  certain 
special  gift  of  God,  the  proper  mark  of  the  elect, 
and  the  pledge  of  eternal  salvation,  which  elevates 
a  man  from  the  things  of  the  earth  to  the  love  of 
heavenly  things,  and  makes  him  spiritual  who  was 
carnal. 

Wherefore,  the  more  nature  is  kept  down  and 
subdued,  the  greater  is  the  grace  that  is  infused  ; 
and  the  spiritual  man  by  new  visitations  is  daily 
more  reformed  according  to  the  image  of  God. 


Chapter  LV. — Of  the  Corruption  of  Na- 
ture,   AND    OF    THE     EFFICACY    OF    DlVINE 

Grace. 

O  Lord  my  God,  who  hast  created  me  after  thine 
own  image  and  likeness,  grant  me  this  grace  which 
thoa  hast  shown  to  be  so  great  and  so  necessaiy  to 
salvation,  that  I  may  overcome  my  very  evil  na- 
ture, which  draws  me  to  sins  and  perdition. 


OF  THE  CORRUPTION  OF  NATURE.     219 

For  I  perceive  in  my  flesh  the  law  of  sin  contra- 
dicting the  law  of  my  understanding,  and  leading  me 
captive  to  obey  my  senses  in  many  things ;  neither 
can  I  resist  the  passions  thereof  unless  assisted  by 
thy  holy  grace,  glowingly  infused  into  my  heart. 

I  need  thy  grace,  and  gi-eat  grace,  to  overcome 
nature,  which  is  always  prone  to  evil  from  her 
youth. 

For  she  having  fallen  through  the  first  man, 
Adam,  and  having  been  corrupted  by  sin,  the 
penalty  of  this  stain  has  come  down  upon  all  man- 
kind ;  so  that  nature  herself,  which  by  thee  was 
fashioned  good  and  upright,  now  stands  for  the 
vice  and  infirmity  of  corrupted  nature  ;  since  she 
tends,  when  left  to  herself,  to  evil  and  to  things 
below. 

For  the  little  strength  which  remains  is  but  as 
a  spark  hidden  in  the  ashes. 

This  is  our  natural  reason  itself,  wrapped  around 
with  a  great  mist,  still  able  to  judge  between 
good  and  evil,  and  to  discern  the  true  and  the 
flilse,  though  it  be  unable  to  fulfil  all  that  it 
approves ;  and  does  not  now  enjoy  the  full  light 
of  truth,  nor  a  healthy  state  of  its  affections. 
Hence  it  is,  O  my  God,  that  according  to  the 
inward  man  I  am  delighted  with  thy  law,  knowing 
that  thy  command  will  prove  to  be  good,  just  and 
holy,  and  reproving  all  evil  and  sin  as  what  ought 
to  be  shunned. 

And  yet  with  the  flesh  I  serve  the  law  of  sin, 
whilst  I  rather  obey  my  senses  than  my  reason. 


220  THE  IMITATION  OF  CHRIST. 

Hence  it  is  that  to  will  good  is  present  with  me, 
but  how  to  accomplish  it,  I  find  not. 

Hence  I  often  make  many  good  resolutions  ; 
but  because  I  lack  grace  to  help  my  weakness, 
through  a  slight  resistance  I  recoil  and  fall  off. 

Hence  it  comes  to  pass  that  I  recognize  the  way  of 
perfection,  and  see  clearly  enough  what  it  is  I  ought 
to  do  ;  but  being  pressed  down  with  the  weight  of 
my  own  corruption,  I  rise  not  to  those  things  which 
are  more  perfect. 

Oh,  how  exceedingly  necessary  is  thy  grace  for 
me,  O  Lord,  to  begin  that  which  is  good,  to  con- 
tinue it,  and  to  perfect  it  ! 

For  without  it  I  can  do  nothing  ;  but  I  can  do 
all  things  in  thee  when  thy  grace  strengthens 
me. 

O  grace  truly  of  heaven,  without  which  we  have 
no  merits  of  our  own,  neither  are  any  of  the  gifts 
of  nature  to  be  valued  ! 

No  arts,  no  riches,  no  beauty  or  strength,  no  wit 

eloquence,  are  of  any  worth  with  thee,  O  Lord, 
without  grace ; 

For  the  gifts  of  nature  are  common  to  the  good 
and  bad ;  but  grace  or  divine  love  is  the  proper 
gift  of  the  elect,  and  they  who  are  adorned  with 
it  are  deemed  worthy  of  eternal  life. 

This  grace  is  so  excellent  that  neither  the  gift  of 
prophecy,  nor  the  working  of  miracles,  nor  any 
speculation,  how  sublime  soever,  is  of  any  value 
without  it. 

Nay  not  even  faith,  nor  hope,  nor   any  other 


OF  THE  CORRUPTION  OF  NATURE.    221 

virtues,  are  acceptable  to  thee  without  charity  and 
grace. 

0  most  blessed  grace,  which  makes  the  poor  in 
spirit  rich  in  virtues,  and  renders  him  who  is  rich 
with  many  goods  humble  of  heart  ! 

Come,  descend  upon  me,  replenish  me  betimes 
with  thy  consolations  ;  lest  my  soul  faint  through 
weariness  and  dryness  of  mind. 

1  beseech  thee,  O  Lord,  that  I  may  find  gi'ace 
in  thy  sight ;  for  thy  grace  is  enough  for  me, 
though  I  obtain  none  of  those  things  which  nature 
desires. 

If  I  be  tempted  and  afflicted  with  many  tribula- 
tions, I  will  fear  no  evil  whilst  thy  grace  is  with 
me. 

She  is  my  strength  ;  she  gives  counsel  and 
help. 

She  is  more  mighty  than  all  mine  enemies,  and 
wiser  than  all  the  wise. 

She  is  the  mistress  of  truth,  the  teacher  of  disci- 
pline, the  light  of  the  heart,  the  solace  of  affliction, 
the  banisher  of  sorrow,  the  expeller  of  fear,  the 
nurse  of  devotion,  the  producer  of  tears. 

What  am  I  without  her  but  a  dry  tree,  and  an 
useless  stock,  fit  only  to  be  cast  away  ? 

Let  thy  grace  therefore,  O  Lord,  always  prevent 
and  follow  me,  and  make  me  ever  intent  upon  good 
works,  through  Jesus  Christ  thy  Son,     Amen. 


THE  IMITATION  OF  CHRIST. 


Chapter  LVI. — That  we  ought  to  deny 
Ourselves,  and  imitate  Christ  by  the 
Cross. 

Son,  in  so  far  as  thou  canst  go  out  of  thyself,  so 
far  wilt  thou  be  able  to  pass  over  into  me. 

As  the  desiring  nothing  abroad  brings  peace  at 
home,  so  to  give  up  self  inwardly  unites  us  with 
God, 

I  will  have  thee  go  on  to  learn  perfect  renun- 
ciation of  thyself  in  my  will,  without  contradiction 
or  complaint. 

Follow  me  :  I  am  the  way,  the  truth,  and  the 
life. 

Without  the  way  there  is  no  going,  without  the 
truth  there  is  no  knowing,  without  the  life  there  is 
no  living. 

I  am  the  way  which  thou  must  follow,  the  truth 
which  thou  must  believe,  the  life  which  thou  must 
hope  for. 

I  am  the  way  secure  from  harm,  the  truth  which 
cannot  fail,  and  the  life  which  can  have  no  end. 

I  am  the  straightest  way,  the  sovereign  truth, 
the  true  life,  the  blessed  life,  the  uncreated  life. 

If  thou  abide  in  my  way,  thou  shalt  know  the 
truth,  and  the  truth  shall  make  thee  fi'ee,  and  thou 
shalt  lay  hold  on  life  everlasting. 

If  thou  wilt  enter  into  life,  keep  the  command- 
ments. 


OF  DENYING  OURSELVES.  223 

If  thou  wilt  know  the  truth,  believe  me  ;  if  thou 
wilt  be  perfect,  sell  all  thou  hast. 

If  thou  wilt  be  my  disciple,  deny  thyself. 

If  thou  wilt  possess  the  blessed  life,  despise 
this  present  life. 

If  thou  wilt  be  exalted  in  heaven,  humble  thy- 
self in  the  world. 

If  thou  wilt  reign  with  me,  bear  the  cross  with 
me. 

For  none  but  the  servants  of  the  cross  find  the 
way  of  bliss  and  of  true  light. 

O  Lord  Jesus,  forasmuch  as  thy  way  was  narrow 
and  despised  by  the  world,  grant  that  I  may  follow 
thee,  though  the  world  despise  me  ; 

For  the  disciple  is  not  above  his  master,  nor  the 
servant  above  his  lord. 

Let  thy  servant  exercise  himself  in  thy  life,  for 
there  is  my  salvation  and  true  holiness. 

Whatever  more  than  this  I  read  or  hear  neither 
refreshes  me,  nor  gives  me  full  delight. 

Son,  as  thou  knowest  these  things  and  hast 
read  them  all,  blessed  shalt  thdu  be  if  thou  doest 
them. 

He  who  has  my  commandments  and  keeps 
them,  he  it  is  who  loves  me.  And  I  will  love 
him,  and  will  manifest  myself  to  him ;  and  I 
will  make  him  sit  down  with  me  in  the  kingdom 
of  my  Father. 

Lord  Jesus,  as  thou  hast  said  and  hast  promised. 


224  THE  I  MIT  A  TION  OF  CHRIST. 

SO  may  it  be  indeed,  and  may  it  be  my  lot  to 
merit  it. 

I  have  received  the  cross,  I  have  received  it  from 
thy  hand  ;  I  will  bear  it ;  and  bear  it  until  death, 
as  thou  hast  laid  it  upon  me. 

Verily,  the  life  of  a  good  religious  is  a  cross,  but 
it  leads  him  to  paradise. 

We  have  begun,  it  is  not  lawful  to  go  back,  nor 
should  we  leave  off. 

Come,  then,  my  brethren  ;  let  us  go  forward 
together  ;  Jesus  will  be  with  us. 

For  the  sake  of  Jesus  we  took  up  this  cross  ; 
for  the  sake  of  Jesus  let  us  pei'severe  in  the  cross. 

He  will  be  our  helper,  who  is  our  captain  and 
our  forerunner. 

Behold,  our  king  goes  on  before  us,  and  he  will 
fight  for  us. 

Let  us  follow  him  like  men  ;  let  no  one  fear 
the  terrors  of  the  fight  ;  let  us  be  ready  to  die 
valiantly  in  battle  ;  and  let  us  not  stain  our  glory 
by  flying  from  the  cross. 


Chapter  LVIL— That  a  Man  should  not  be 
TOO  much  dejected  when  he  falls  into 

SOME  DEFECTS. 

Son,  patience  and  humility  in  adversity  are  more 
pleasing  to  me  than  much  consolation  and  devo- 
tion in  prosperity. 


OF  TOO  MUCH  DEJECTION.  225 

Why  art  thou  disturbed  at  a  little  thing  said 
against  thee  ?  if  it  had  been  more  thou  oughtest 
not  to  have  been  moved. 

But  now  let  it  pass  ;  it  is  not  the  first,  nor  any 
thing  new,  nor  will  it  be  the  last  if  thou  live 
long. 

Thou  art  valiant  enough  so  long  as  no  adversity 
or  opposition  comes  in  thy  way. 

Thou  canst  also  give  good  advice  and  encourage 
others  with  thy  words  ;  but  when  any  unexpected 
trouble  comes  to  thy  door,  then  lack  est  thou  counsel 
and  courage. 

Consider  thy  great  frailty,  which  thou  hast  often 
experienced  in  small  difficulties  ;  yet  it  is  for  thy 
salvation  when  these  or  such-like  things  befall 
thee. 

Put  it  away  from  thy  heart,  according  to  thy 
better  knowledge  ;  and  if  it  has  touched  thee,  yet 
let  it  not  cast  thee  down,  nor  keep  thee  a  long 
time  entangled. 

At  least,  bear  it  patiently,  if  thou  canst  not 
receive  it  with  joy. 

And  though  thou  be  not  willing  to  bear  it,  and 
feel  indignation,  restrain  thyself,  and  suffer  not  any 
unseemly  word  to  come  out  of  thy  mouth  which 
may  offend  the  little  ones. 

Soon  will  the  commotion  stirred  up  within  thee 
be  soothed  to  rest,  and  thine  inward  smart  will  be 
sweetened  by  the  return  of  grace. 

As  I  live,  saith  the  Lord,  I  am  ready  to  help 
and  comfort  thee  more  than  my  wont,  if  thou  put 
thy  trust  in  me,  and  devoutly  call  upon  me. 
16 


226  THE  IMITATION  OF  CHRIST. 

Keep  thy  mind  calm  and  even,  and  gird  thyself 
to  a  greater  endurance. 

All  is  not  rendered  vain  if  thou  feel  thyself 
often  afflicted  or  grievously  tempted. 

Thou  art  man,  and  not  God ;  thou  art  flesh, 
not  an  angel. 

How  couldest  thou  have  ever  remained  in  the 
same  state  of  virtue,  when  this  was  not  found  in 
the  angels  in  heaven,  nor  in  the  first  man  in  para- 
dise? 

I  am  he  who  raise  up  and  save  them  who 
mourn ;  and  those  who  know  their  own  infirmity  I 
lead  onward  to  my  divinity. 

O  Lord,  blessed  be  thy  word  ;  sweeter  to  my 
mouth  than  honey  and  the  honey-comb. 

What  should  I  do  in  so  great  tribulations  and 
anguish,  if  thou  didst  not  encourage  me  with  thy 
holy  words  ? 

So  only  I  come  at  length  to  the  haven  of  salva- 
tion, what  matter  is  it  how  much  or  what  I  suffer  ? 

Grant  me  a  good  end  ;  grant  me  a  happy  pas- 
sage out  of  this  world  ;  be  ever  mindful  of  me,  O 
my  God,  and  direct  me  by  the  straight  road  to  thy 
kingdom.     Amen. 


OF  THE  SECRET  JUDGMENTS  OF  GOD.     227 


Chapter  LVIII. — Of  not  Searching  into 
HIGH  Matters,  nor  into  the  secret 
Judgments  of  God. 

Son,  take  heed  thou  dispute  not  about  high  matters, 
nor  about  the  hidden  judgments  of  God  ;  why  this 
man  is  left  thus,  and  that  other  is  raised  to  so 
great  grace ;  or  why  this  person  is  so  much 
afflicted,  and  that  other  so  highly  exalted. 

These  things  exceed  any  power  of  man  ;  neither 
is  any  reason  or  discourse  able  to  trace  out  the 
judgments  of  God. 

When  therefore  the  enemy  suggests  to  thee 
these  things,  or  thou  hearest  curious  men  inquiring 
into  them,  give  answer  in  the  words  of  the  pro- 
phet: Thou  art  just,  O  Lord,  and  thy  judgment  is 
right. 

And  again:  The  judgments  of  the  Lord  are  true, 
justified  in  themselves. 

My  judgments  are  to  be  feared,  not  to  be  searched 
into  ;  for  they  are  incomprehensible  to  human 
understanding. 

Moreover,  inquire  thou  not,  nor  dispute  concern- 
ing the  merits  of  the  saints  ;  which  of  them  is 
more  holy  than  the  other,  or  which  the  greater  in 
the  kingdom  of  heaven. 

These  things  oftentimes  breed  strifes  and  un- 
profitable contentions,  and  nourish  pride  and  vain 
glory  ;  whence  arise  envy  and  dissensions,  whilst 


228  THE  IMITATION  OF  CHRIST. 

one  man  proudly  seeks  to  exalt  this  saint,  and 
another  man  another. 

Now  to  desire  to  know,  and  to  search  into,  such 
things  as  these  yields  no  fruit,  but  rather  displeases 
the  saints ;  for  I  am  not  the  God  of  dissension, 
but  of  peace,  which  peace  consists  more  in  true 
humility  than  in  exalting  self. 

Some  are  drawn  by  a  zeal  of  love  towards  these 
saints  or  those  with  greater  affection,  but  with 
affection  rather  human  than  divine. 

I  am  he  who  made  all  the  saints  ;  I  gave  them 
grace  ;  I  have  bestowed  on  them  glory. 

I  know  the  merits  of  each  ;  I  prevented  them 
by  the  blessings  of  my  sweetness. 

I  foreknew  my  beloved  ones  before  the  ages. 

I  chose  them  out  of  the  world  ;  it  was  not  they 
who  first  chose  me. 

I  called  them  by  my  grace,  and  drew  them  to  me 
by  my  mercy. 

I  led  them  through  many  temptations,  I  poured 
into  their  hearts  marvellous  consolations,  I  gave 
them  perseverance,  I  have  crowned  their  patience. 

I  know  the  first  and  the  last  ;  I  embrace  all 
with  an  inestimable  love. 

I  am  to  be  praised  in  all  my  saints  ;  I  am  to  be 
blessed  above  all  things  and  to  be  honoured  in 
each  one  of  them,  whom  I  have  thus  gloriously 
magnified  and  predestined  without  any  foregoing 
merits  of  their  own. 

He,  therefore,  who  despises  one  of  the  least  of 
my  saints,  honours  not  him  who  is  great ;  for  I 
Iiave  made  both  small  and  great. 


OF  THE  SECRET  JUDGMENTS  OF  GOD.    229 

And  he  who  derogates  from  any  one  of  the 
saints  derogates  also  from  me,  and  from  all  others 
in  the  kingdom  of  heaven. 

They  are  all  one  through  the  bond  of  love  ; 
they  have  the  same  sentiments,  the  same  will,  and 
all  love  each  other  as  one. 

And  moreover,  what  is  much  higher,  they  all 
love  me  more  than  themselves  and  their  own 
merits. 

For,  being  carried  up  above  themselvesanddrawn 
out  of  the  love  of  themselves,  they  are  wholly  set 
on  the  love  of  me,  in  whom  also  they  rest  with 
enjoyment. 

There  is  nothing  which  can  divert  them  from 
me  or  lower  their  rank ;  for,  being  full  of  the  eternal 
truth,  they  burn  with  the  fire  of  a  charity  which 
cannot  be  extinguished. 

Therefore,  let  carnal  and  sensual  men  forbear 
to  dispute  of  the  state  of  the  saints,  for  they  know 
not  how  to  love  any  thing  but  their  own  delights. 
They  add  and  take  away  according  to  their  own 
inclination,  not  according  to  what  is  pleasing  to 
eternal  truth. 

In  many  there  is  ignorance,  especially  in  such 
as,  being  but  little  enlightened,  seldom  know  how 
to  love  any  one  with  a  perfect  spiritual  love. 

They  are  as  yet  much  drawn  towards  such  or 
such  by  a  natural  affection  and  human  friendship  ; 
and  as  they  are  affected  with  regard  to  things  be- 
low, so  they  form  their  ideas  of  the  things  of 
heaven. 

But  there  is  an  incomparable  distance  between 


230  THE  IMITATION  OF  CHRIST 

what  the  imperfect  imagine  and  what  enhghtened 
men  contemplate  by  revelation  from  above. 

Take  heed,  therefore,  my  son,  that  thou  treat 
not  curiously  of  these  things,  which  exceed  thy 
knowledge  ;  but  rather  make  it  thy  business  and 
thy  aim  that  thou  be  found  even  the  least  in  the 
kingdom  of  God. 

Even  if  any  one  should  know  who  were  more 
holy  or  held  to  be  greater  in  the  kingdom  of 
heaven,  what  would  this  knowledge  profit  him, 
unless  he  would  take  occasion  from  knowing  this 
to  humble  himself  in  my  sight,  and  rise  up  to  a 
greater  praise  of  my  name  ? 

He  does  what  is  far  more  pleasing  to  God,  who 
thinks  of  the  greatness  of  his  own  sins,  and  the 
littleness  of  his  own  virtues,  and  how  far  is  he  who 
disputes  about  their  greatness  or  smallness,  from  the 
perfection  of  the  saints. 

It  is  better  to  invoke  the  saints  with  devout 
prayers  and  tears,  and  to  implore  their  glorious 
suffrages  with  a  humble  mind,  than  by  a  vain 
inquiiy  to  search  into  their  secrets. 

They  are  well,  yea  perfectly  contented,  if  men 
would  be  but  contented,  and  would  refrain  from 
their  vain  discourses. 

They  glory  not  in  their  own  merits,  for  they 
ascribe  nothing  of  goodness  to  themselves,  but  all 
to  me  ;  because  I  bestowed  all  upon  them  out  of 
my  infinite  charity. 

They  are  filled  with  so  gieat  a  love  of  the  Divinity, 
and   with    such  overflowing    joy,   that    there    is 


OF  THE  SECRET  JUDGMENTS  OF  GOD.    231 

nothing  lacking  to  their  glory,  nor  can  any  happi- 
ness be  lacking  to  them. 

All  the  saints,  the  higher  they  are  in  glory,  the 
more  humble  are  they  in  themselves,  and  the  nearer 
to  me,  and  the  better  beloved  by  me. 

And  therefore  thou  hast  it  written,  that :  They 
cast  their  crowns  before  God,  and  fell  on  their 
faces  before  the  Lamb,  and  adored  him  who  liveth 
for  ever  and  ever. 

Many  inquire  who  is  the  greater  in  the  kingdom 
of  God,  when  they  know  not  whether  they  shall  be 
worthy  to  be  numbered  among  the  least. 

It  is  a  great  matter  to  be  even  the  least  in  heaven, 
where  all  are  great ;  because  all  shall  be  called  and 
shall  be  the  children  of  God. 

The  least  shall  be  as  a  thousand,  and  the  sinner 
of  a  hundred  years  shall  die. 

For  when  the  disciples  asked  who  was  the 
greater  in  the  kingdom  of  heaven,  they  received 
this  answer  : 

Except  ye  be  converted,  and  become  as  little 
children,  ye  shall  not  enter  into  the  kingdom  of 
heaven.  Whosoever  therefore  shall  humble  him- 
self as  this  little  child,  he  is  the  greater  in  the 
kingdom  of  heaven. 

Woe  to  them  who  disdain  to  humble  themselves 
willingly  with  the  little  children  j  for  the  low 
gate  of  the  heavenly  kingdom  will  not  allow  them 
to  enter. 

Woe  also  to  the  rich,  who  have  their  consola- 
tions here;  for  when  the  poor  shall  go  into  the 


232  THE  IMITATION  OF  CHRIST. 

kingdom  of  God,  they  shall  stand  witliout  lament- 
ing. 

Rejoice  ye  who  are  humble,  and  be  glad  ye  who 
are  poor,  for  yours  is  the  kingdom  of  God ;  if 
indeed  ye  walk  in  truth. 


Chapter  LIX.— That  all  Hope  and  Con- 
fidence IS  TO  be  fixed  in  God  alone. 

Lord,  what  is  my  confidence  which  I  have  in  this 
life,  or  what  my  greater  comfort  amongst  all  things 
which  are  seen  under  heaven  ? 

Is  it  not  thou,  O  Lord  my  God,  whose  mercies 
are  without  number  ? 

Where  was  I  ever  well  without  thee,  or  when 
could  things  go  ill  with  me  when  thou  wast  present  ? 

I  had  rather  be  poor  for  thy  sake,  than  rich  with- 
out thee. 

I  choose  rather  to  sojourn  upon  earth  with  thee, 
than  to  possess  heaven  without  thee. 

Where  thou  art  there  is  heaven  ;  and  there  is 
death  and  hell  where  thou  art  not. 

Thou  art  my  longing,  and  therefore  I  must 
needs  sigh  after  thee,  cry,  and  entreat. 

In  short,  I  cannot  fully  trust  in  any  one  to  bring 
me  more  seasonable  help  in  my  necessities,  save 
only  in  thee,  my  God. 

Thou  art  my  hope,  thou  my  confidence,  thou 
my  comforter,  and  most  faithful  in  all  things. 

All  seek  their  own  interest ;  thou  aimest  only  at 


OF  HOPE  AND  CONFIDENCE.  233 

my  salvation  and  profit,  and  turnest  all  things  to 
my  good. 

Even  though  thou  expose  me  to  various  temp- 
tations and  adversities,  yet  all  this  thou  ordainest 
for  my  good  ;  thou  who  art  wont  to  prove  thy  be- 
loved servants  a  thousand  ways. 

And  in  this  proving  of  me  thou  oughtest  no  less 
to  be  loved  and  praised  than  if  thou  wert  to  fill 
me  with  heavenly  comforts. 

In  thee,  therefore,  O  Lord  God,  I  put  all  my 
hope  and  refuge,  on  thee  I  repose  all  my  tribula- 
tion and  anguish ;  for  I  find  all  to  be  infirm  and 
unstable  whatever  I  behold  out  of  thee. 

For  neither  will  many  friends  avail  me,  nor 
strong  helpers  bring  me  succour,  nor  wise  counsel- 
lors give  an  useful  answer,  nor  books  of  learned  men 
console  me,  nor  all  precious  substance  set  me  free, 
nor  any  secret  and  pleasant  place  keep  me  safe,  if 
thou  thyself  stand  not  by  me,  help  not,  strengthen, 
cheer,  teach  and  keep  me. 

For  all  things  which  seem  to  be  for  our  peace 
and  for  our  happiness  are  nothing  when  thou  art 
absent ;  and  in  truth  confer  no  happiness. 

Thou  therefore  art  the  end  of  all  good,  the  height 
of  life,  and  the  depth  of  all  that  can  be  uttered  ; 
and  to  trust  in  thee  above  all  things  is  the  greatest 
comfort  of  thy  servants. 

To  thee  I  lift  mine  eyes;  in  thee,  O  my  God, 
Father  of  mercies,  I  put  my  trust. 

Bless  and  sanctify  my  soul  with  thy  heavenly 
blessing,  that  it  may  be  made  thy  holy  habitation 


234  THE  IMITATION  OF  CHRIST. 

and  the  seat  of  thy  eternal  glory ;  and  in  what  thou 
hast  deigned  to  make  thy  temple  let  nothing  be 
found  which  may  offend  the  eyes  of  thy  majesty. 

According  to  the  greatness  of  thy  goodness  and 
the  multitude  of  thy  mercies,  look  down  upon 
me,  and  give  ear  to  the  prayer  of  thy  poor  ser- 
vant, banished  far  from  thee  in  the  region  of  the 
shadow  of  death. 

Protect  and  keep  the  soul  of  thy  poor  servant 
amidst  so  many  perils  of  this  corruptible  life, 
and  direct  him  with  the  fellowship  of  thy  grace 
through  the  path  of  peace  to  the  country  of  ever- 
lasting light.     Amen. 


BOOK  IV. 


A  DEVOUT  EXHORTATION  TO 
HOLY  COMMUNION. 


BOOK  IV. 

A  DEVOUT  EXHORTATION  TO 

HOLY  COMMUNION. 

THE  VOICE   OF   CHRIST. 

Come  unto  me,  all  ye  who  labour  and  are  heavy 
laden,  and  I  will  refresh  you,  saith  the  Lord. 

The  bread,  which  I  will  give,  is  my  flesh  for  the 
life  of  the  world. 

Take  and  eat  :  This  is  my  body  which  shall 
be  delivered  for  you  :  do  this  in  remembrance  of 
me. 

He  who  eateth  my  flesh  and  drinketh  my  blood, 
abideth  in  me,  and  I  in  him. 

The  words  which  I  have  spoken  to  you  are 
spirit  and  life. 


Chapter  L— With  how  Great  Reverence 
Christ  is  to  be  Received. 

the  voice  of  the  disciple. 
These  are  thy  words,   O  Christ,  eternal  Truth, 
though  not  all  delivered  at  one  time  nor  written 
in  one  place. 

Since  therefore  they  are  thy  words  and  true, 
they  are  all  to  be  received  by  me  gratefully  and 
with  faith. 


238  THE  IMITATION  OF  CHRIST. 

They  are  thine,  and  thou  didst  utter  them  ; 
and  they  are  also  mine,  because  thou  didst  give 
them  forth  for  my  salvation. 

Gladly  do  I  receive  them  from  thy  mouth,  that 
they  may  be  more  closely  ingrafted  on  my  heart. 

Words  of  so  great  tenderness,  full  of  sweetness 
and  love,  encourage  me  ;  but  my  own  sins  terrify 
me,  and  my  unclean  conscience  keeps  me  back 
from  approaching  to  such  great  mysteries. 

The  sweetness  of  thy  words  invites  me,  but  the 
multitude  of  my  offences  weighs  me  down. 

Thou  commandest  me  to  draw  near  to  thee  with 
.confidence  if  I  would  have  part  with  thee  ;  and  to 
receive  the  food  of  immortality  if  I  would  obtain 
life  and  glory  everlasting. 

Come  to  me,  thou  sayest,  all  ye  who  labour 
and  are  heavy  laden,  and  I  will  refresh  you. 

O  sweet  and  kindly  word  in  the  ear  of  a  sinner, 
that  thou,  O  Lord  my  God,  shouldest  invite  the 
poor  and  needy  to  the  communion  of  thy  most 
sacred  body  ! 

But  who  am  I,  O  Lord,  that  I  should  presume 
to  come  to  thee  ? 

Behold,  the  heaven  of  heavens  cannot  contain 
thee ;  and  thou  sayest,  Come  ye  all  to  me. 

What  means  this  most  compassionate  candescen- 
sion,  and  so  friendly  an  invitation  ? 

How  shall  I  dare  to  approach,  who  am  con- 
scious to  myself  of  no  good  on  which  I  can  pre- 
sume ? 

How  shall  I  introduce  thee  into  my  house,  I  who 


HOW  CHRIST  IS   TO  BE  RECEIVED.     239 

have  too  often  offended  thy  most  gracious  coun- 
tenance ? 

Angels  and  the  archangels  stand  in  awe  ;  the 
saints  and  the  just  are  afraid;  and  thou  sayest: 
Come  ye  all  to  me. 

Unless  thou,  O  Lord,  hadst  said  it,  who  could 
believe  it  to  be  true  ? 

And  unless  thou  didst  command  it,  who  would 
attempt  to  draw  near  ? 

Behold,  Noe,  a  just  man,  toiled  an  hundred 
years  in  building  the  ark,  that  he  with  a  few  might 
be  preserved  ;  and  I,  how  can  I  in  one  hour  pre- 
pare myself  to  receive  with  reverence  the  maker 
of  the  world  ? 

Moses,  that  great  servant  of  thine  and  thy 
special  friend,  made  an  ark  of  incorruptible  wood, 
which  he  also  covered  with  purest  gold,  that  he 
might  lay  up  therein  the  tables  of  the  law ;  and 
shall  I,  a  foul  corrupted  creature,  presume  so 
lightly  to  receive  thee,  the  maker  of  the  law  and 
the  giver  of  life  ? 

Solomon,  wisest  of  the  kings  of  Israel,  employed 
seven  years  in  building  a  magnificent  temple  to  the 
praise  of  thy  name  ; 

And  for  eight  days  he  kept  the  feast  of  the 
dedication  thereof;  he  offered  a  thousand  peace- 
offerings,  and  solemnly,  with  sound  of  trumpet  and 
with  shoutings,  set  up  the  ark  of  the  covenant  in 
the  place  prepared  for  it ; 

And  I,  wretched  and  poorest  of  men,  how  shall 
I  bring  thee  into  my  house  ;  I,  who  can  hardly 


240  THE  IMITATION  OF  CHRIST. 

spend  one  half-hour  devoutly  ?  and  would  that  I 
had  ever  once  spent  one  half-hour  as  I  ought  ! 

O  my  God,  how  much  did  they  endeavour  to 
please  thee  !  Alas,  how  little  is  it  that  I  do  ! 
How  short  a  time  do  I  spend  when  I  prepare  my- 
self to  communicate  ! 

Seldom  am  I  wholly  collected,  very  seldom 
free  from  all  distraction. 

And  yet,  surely,  in  the  life-giving  presence  of  thy 
Deity  no  unbecoming  thought  should  occur  to  me, 
nor  any  thing  created  occupy  my  mind  ;  for  it  is 
not  an  angel,  but  the  lord  of  angels,  whom  I  am 
about  to  entertain  as  my  guest. 

And  yet  there  is  a  very  great  difference  between 
the  ark  of  the  covenant  with  its  relics,  and  thy 
most  pure  body  with  its  unspeakable  virtues  ;  be- 
tween those  sacrifices  of  the  law,  which  were  figures 
of  things  to  come,  and  the  true  sacrifice  of  thy  body, 
which  is  the  accomplishing  of  all  those  ancient  sa- 
crifices. 

Why,  then,  do  I  not  more  ardently  long  for  thy 
adorable  presence  ? 

Why  do  I  not  prepare  myself  with  greater  care 
to  receive  thy  sacred  gifts,  since  those  holy 
patriarchs  and  prophets  of  old,  kings  also  and 
princes  with  the  whole  people,  have  shown  so 
great  affection  of  devotion  towards  thy  divine 
worship  ? 

The  most  devout  king  David  danced  before  the 
ark  of  God  with  all  his  might,  commemorating 


HOW  CHRIST  IS   TO  BE  RECEIVED.     241 

the  benefits  bestowed  on  the  fathers  in  times 
past. 

He  made  musical  instruments  of  sundry  kinds  ; 
he  put  forth  psalms,  and  appointed  them  to  be 
sung  with  joy  ;  he  himself  likewise  often  sang  to 
the  harp,  inspired  with  the  grace  of  the  Holy 
Ghost. 

He  taught  the  people  of  Israel  to  praise  God 
with  their  whole  heart,  and  to  join  their  voices  in 
blessing  and  magnifying  him  every  day. 

If  so  great  devotion  was  then  used,  and  such  re- 
membrance of  the  praise  of  God  before  the  ark  of 
the  covenant,  how  great  ought  to  be  the  reverence 
and  devotion  which  I  and  all  Christian  people 
should  have  in  the  presence  of  this  sacrament, 
in  the  receiving  of  the  all-transcending  body  of 
Christ ! 

Many  run  to  sundry  places  to  visit  the  relics  of 
the  saints,  and  are  astonished  to  hear  of  their  won- 
derful works  ;  they  look  at  the  spacious  buildings 
of  their  churches,  and  kiss  their  sacred  bones  wrapt 
up  in  silk  and  gold  ; 

And  behold,  Ihou  art  present  here  to  me  on  the 
altar,  thou,  my  God,  saint  of  saints,  creator  of  men, 
and  lord  of  angels. 

Oftentimes  in  seeing  those  things  men  are  moved 
with  curiosity  and  the  novelty  of  things  not  yet 
seen,  and  but  little  fruit  of  amendment  is  reaped 
thereby,  especially  when  men  so  lightly  nm  hither 
and  thither  without  true  contrition  for  their 
sins. 


IV 


242  THE  IMITATION  OF  CHRIST. 

But  here  in  the  sacrament  of  the  altar  thou  art 
wholly  present,  my  God,  the  man  Christ  Jesus  ; 
where  also  the  fruit  of  eternal  salvation  is  plentifully 
reaped,  as  often  as  thou  art  worthily  and  devoutly 
received. 

And  to  this  we  are  not  drawn  by  any  levity, 
curiosity,  or  by  sense,  but  by  a  firm  faith,  a  de- 
vout hope,  and  a  sincere  charity. 

O  invisible  God,  creator  of  the  world,  how 
wonderfully  dost  thou  deal  with  us  !  how  sweetly 
and  graciously  dost  thou  order  all  things  with 
thine  elect,  to  whom  thou  offerest  thyself  to  be  re- 
ceived in  this  sacrament  ! 

For  this  passes  all  understanding ;  this  in  a 
particular  manner  attracts  the  hearts  of  the  de- 
vout and  enkindles  their  love. 

For  thy  true  faithful,  who  dispose  their  whole 
life  towards  amendment,  frequently  receive  a  great 
grace  of  devotion  and  love  of  virtue  from  this  most 
worthy  sacrament. 

O,  wonderful  and  hidden  grace  of  this  sacra- 
ment, which  only  the  faithful  of  Christ  know,  but 
which  unbelievers  and  those  who  serve  sin  cannot 
experience  ! 

In  this  sacrament  is  conferred  spiritual  grace, 
the  virtue  lost  is  repaired  in  the  soul,  and  the 
beauty  comes  back  which  had  been  disfigured  by 
sin. 

And  so  great  sometimes  is  this  grace,  that  from 
the  abundance  of  the  devotion  which  is  granted. 


HO IV  CHRIST  IS   TO  BE  RECEIVED.     243 

not  only  the  mind,  but  the  frail  body  also,  feels 
fuller  strength  bestowed  on  it. 

Yet  it  is  much  to  be  lamented  and  bewailed  that 
we  should  be  so  lukewarm  and  negligent  as  not  to 
be  drawn  with  greater  affection  to  the  receiving 
of  Christ,  in  whom  consist  all  the  hope  and  the 
merit  of  those  who  are  to  be  saved. 

For  he  is  our  sanctification  and  redemption ; 
he  is  the  consolation  of  wayfarers,  and  the  eternal 
enjoyment  of  saints. 

It  is  therefore  much  to  be  lamented  that  many 
take  so  little  heed  to  this  saving  mystery,  which 
gladdens  heaven,  and  upholds  all  the  world. 

Alas  for  the  blindness  and  hardness  of  the  human 
heart,  which  does  not  more  consider  so  unspeak- 
able a  gift,  and  from  daily  habit  even  drifts  down 
into  heedlessness  ! 

For  if  this  most  holy  sacrament  were  celebrated 
in  only  one  place,  and  consecrated  only  by  one 
priest  in  the  world,  with  how  great  longing 
thinkest  thou  would  men  be  affected  towards  that 
place  and  to  such  a  priest  of  God,  that  they  might 
see  the  divine  mysteries  celebrated  ! 

But  now  there  are  made  many  priests,  and  Christ 
is  offered  up  in  many  places,  that  the  grace  and 
love  of  God  to  man  may  appear  so  much  the 
greater  the  more  widely  this  holy  communion 
is  spread  throughout  the  world. 

Thanks  be  to  thee,  O  Jesus,  good  shepherd,  con- 
tinuing ever,  who  hast  vouchsafed  to  feed  us  poor 


244  THE  IMITATION  OF  CHRIST. 

exiles  with  thy  precious  body  and  blood,  and  to 
invite  us  to  the  receiving  of  these  mysteries  with 
the  words  even  of  thine  own  mouth,  saying  :  Come 
to  me,  all  ye  who  labour  and  are  heavy  laden,  and 
I  will  refresh  you. 


Chapter  II. — That  the  Great  Goodness 
AND  Love  of  God  is  shown  to  Man  in 
this  Sacrament. 

the  voice  of  the  disciple. 

O  Lord,  trusting  in  thy  goodness  and  in  thy  great 
mercy,  sick  I  come  to  the  Saviour,  hungry  and 
thirsty  to  the  fountain  of  life,  needy  to  the  king  of 
heaven,  a  servant  to  his  Lord,  a  creature  to  the 
creator,  in  desolation  to  my  merciful  comforter. 

But  whence  is  this  to  me,  that  thou  shouldest 
come  to  me  ?  Who  am  I  that  thou  shouldest  give 
thyself  to  me  ? 

How  dare  a  sinner  appear  before  thee  ?  and  how 
dost  thou  vouchsafe  to  come  to  a  sinner? 

Thou  knowest  thy  servant,  and  thou  knowest 
that  he  has  nothing  of  good  in  himself  that  thou 
shouldest  grant  him  this  favour. 

I  confess  therefore  my  unworthiness,  1  acknow- 
ledge thy  bounty,  I  praise  thy  mercy,  and  I  give 
thee  thanks  for  thy  exceeding  love. 

For  it  is  of  thine  own  mercy  that  thou  doest  this, 
not  for  my  merits  ;    in  order  that  thy  goodness 


OF  THE  GREAT  GOODNESS  OF  GOD.    245 

maybe  better  known  to  me,  that  greater  love  may 
be  imparled,  and  humility  more  perfectly  set 
forth. 

Since  therefore  this  pleases  thee,  and  thou  hast 
bidden  thus,  thy  gracious  condescension  pleases 
me  also ;  and  oh  that  my  iniquity  may  not  stand  in 
my  way. 

0  sweetest  and  most  kind  Jesus,  how  great 
reverence  and  thanks,  with  perpetual  praise,  are 
due  to  thee  for  the  receiving  of  thy  sacred  body, 
whose  dignity  no  man  is  found  able  to  unfold! 

But  what  shall  I  think  of  in  this  communion, 
when  I  am  approaching  to  my  Lord,  whom  I  can 
never  reverence  as  much  as  I  ought,  and  yet  A\hom 
I  long  to  receive  with  devotion  ? 

What  can  I  think  of  better  or  more  wholesome 
to  my  soul  than  to  humble  myself  entirely  in  thy 
presence,  and  extol  thine  infinite  goodness  above 
me' 

1  praise  thee,  O  my  God,  and  I  extol  thee  for 
ever  ;  I  despise  myself  and  subject  myself  to  thee, 
casting  myself  down  to  the  depth  of  mine  unworthi- 
ness. 

Behold,  thou  art  the  Most  Holy  One,  and  I  am 
the  scum  of  sinners. 

Behold,  thou  bowest  thyself  down  to  me,  who 
am  not  worthy  to  look  up  to  thee. 

Behold,  thou  comest  to  me  ;  thou  wiliest  to  be 
with  me,  thou  invitest  me  to  thy  banquet. 

Thou  wiliest  to  give  me  heavenly  food  and  the 
bread  of  angels  to  eat ;  verily  none  other  than  thy- 


246  THE  IMITATION  OF  CHRIST. 

self,  the  living  bread,  who  didst  come  down  from 
heaven,  and  who  givest  life  to  the  w^orld. 

Behold,  whence  love  proceeds ;  what  conde- 
scension shines  forth ;  how  great  thanks  and  praises 
are  due  to  thee  for  these  things  ! 

Oh,  how  wholesome  and  profitable  thy  design 
when  thou  didst  institute  this;  how  sweet  and  full 
of  joy  this  banquet,  in  which  thou  givest  thyself  to 
be  our  food ! 

Oh,  how  admirable  is  thy  working ;  O  Lord, 
how  mighty  thy  virtue ;  how  infallible  thy  truth  ! 

For  thou  spakest,  and  all  things  were  made  ; 
and  that  was  done  which  thou  didst  thyself  com- 
mand. 

It  is  a  wonderful  thing,  worthy  of  faith,  and 
passing  all  human  understanding,  that  thou,  O 
Lord  my  God,  true  God  and  man,  art  contained 
whole  and  entire  under  a  small  appearance  of 
bread  and  wine,  and  without  being  consumed,  art 
eaten  by  him  who  receives  thee  ! 

Thou,  the  Lord  of  all  things,  who  hast  need  of 
none,  hast  willed  by  thy  sacrament  to  dwell  in  us. 

Preserve  my  heart  and  my  body  without  stain, 
that  with  glad  and  clean  conscience  I  may  often 
be  able  to  celebrate  thy  sacred  mysteries,  and  to 
receive  for  mine  eternal  salvation  what  thou  hast 
ordained  and  instituted,  for  thine  own  especial 
honour  and  perpetual  memorial. 

Be  glad,  O  my  soul,  and  give  thanks  to  God 
for  so  noble  a  gift,  and  so  singular  a  solace  left 
thee  in  this  vale  of  tears. 


6>/'   COMMUNICATING  OFTEN.  247 

For  as  often  as  thou  renewest  this  mystery  and 
receivest  the  body  of  Christ,  so  often  art  thou 
deahng  with  the  work  of  thy  redemption,  and  art 
made  partaker  of  all  the  merits  of  Christ. 

For  the  love  of  Christ  never  grows  less, 
and  the  greatness  of  his  propitiation  is  never  ex- 
hausted. 

Therefore  oughtest  thou  to  dispose  thyself  for 
this  by  an  ever  fresh  renewal  of  thy  spirit,  and  to 
weigh  with  attentive  consideration  the  great  mys- 
tery of  thy  salvation. 

And  as  often  as  thou  sayest  or  hearest  Mass,  it 
ought  to  seem  to  thee  as  great,  as  new  and  as  de- 
lightful, as  if  Christ  that  same  day  first  descending 
into  the  womb  of  the  Virgin  had  been  made  man, 
or  hanging  on  the  cross,  was  suffering  and  dying 
for  the  salvation  of  men. 


Chapter  III.— That  it  is  Profitable  to 
Communicate  Often. 

the  voice  of  the  disciple. 

Behold,  I  come  to  thee,  O  Lord,  that  it  may  be 
well  with  me  by  thy  gift,  and  that  I  may  be  made 
glad  in  thy  holy  banquet,  which  thou,  O  God,  in 
thy  sweetness  hast  prepared  for  the  poor. 

Behold,  in  thee  is  all  I  can  or  ought  to  desire  ; 
thou  art  my  salvation  and  my  redemption,  my  hope 
and  my  strength,  my  honour  and  my  glory. 


248  THE  IMITATION  OF  CHRIST. 

Gladden  then  this  day  tlie  soul  of  thy  servant, 
because,  to  thee,  O  Lord  Jesus,  do  I  lift  up  my 
soul. 

I  long  to  receive  thee  now  devoutly  and  reve- 
rently ;  I  desire  to  bring  thee  into  my  house,  that, 
like  Zacheus,  I  may  receive  thy  blessing  and  be 
numbered  among  the  children  of  Abraham. 

My  soul  longs  for  thy  body  ;  my  heart  desires  to 
be  united  with  thee. 

Give  thyself  to  me,  and  it  is  enough  ;  for  beside 
thee  no  consolation  avails. 

Without  thee  I  cannot  subsist,  and  without  thy 
visitation  I  cannot  live. 

And  therefore  it  behoves  me  often  to  come  to 
thee  and  receive  thee  for  the  help  of  my  salva- 
tion ;  lest,  perchance,  I  faint  by  the  way  if  I  be 
deprived  of  this  heavenly  food. 

For  so,  O  most  merciful  Jesus,  thou  wert  pleased 
once  to  say,  when  thou  hadst  been  preaching  to 
the  people  and  curing  divers  diseases  :  I  will 
not  send  them  away  fasting,  lest  they  faint  by  the 
way. 

Deal  therefore  thus  with  me,  thou  who  hast  left 
thyself  in  the  sacrament  for  the  comfort  of  the 
faithful. 

For  thou  art  the  sweet  refection  of  the  soul ;  and 
he  who  shall  have  eaten  thee  worthily  shall  be  par- 
taker and  heir  of  everlasting  gloiy. 

It  is  indeed  necessary  for  me,  who  so  often 
fall  and  sin,  and  so  soon  grow  sluggish  and  faint, 
by  frequent  prayers  and  confessions,  and  by  the 
sacred  receiving  of  thy  body,  to  renew,  cleanse,  and 


OF  COMMUNICATING  OFTEN.  249 

inflame  myself;  lest,  perhaps,  by  abstaining  too 
long,  I  slip  away  from  my  holy  purpose. 

For  the  imagination  of  man's  heart  is  prone  to 
evil  from  his  youth  ;  and  unless  the  divine  remedy 
come  to  his  aid,  man  quickly  falls  to  worse. 

The  holy  communion  therefore  withdraws  him 
from  evil  and  strengthens  him  in  good. 

For  if  I  am  now  so  often  negligent  and  luke- 
warm when  I  communicate  or  celebrate,  what 
would  it  be  if  I  took  not  this  remedy,  and  sought 
not  so  great  an  help  ? 

And  although  I  am  not  every  day  fit  nor  well 
disposed  to  celebrate,  yet  I  will  endeavour  at  fitting 
tim.es  to  receive  the  divine  mysteries,  and  to  render 
myself  partaker  of  so  great  a  grace. 

For  Ihis  is  the  one  chief  consolation  of  the  faith- 
ful soul,  so  long  as  she  sojourns  far  from  thee  in 
this  mortal  body,  being  in  remembrance  of  her 
God  as  often  as  she  can,  to  receive  her  beloved 
with  devout  mind. 

O  wonderful  condescension  of  thy  loving  pity 
towards  us,  that  thou,  O  Lord  God,  the  creator 
and  the  quickener  of  all  spirits,  shouldest  vouch- 
safe to  come  to  a  poor  soul,  and  with  thy  whole 
divinity  and  humanity  give  so  rich  food  to  her 
hunger  ! 

O  happy  mind  and  blessed  soul,  which  is  in  a 
state  to  receive  thee,  her  Lord  God,  devoutly,  and 
in  receiving  thee  to  be  filled  with  spiritual  joy! 

Oh,  how  great  a  lord  she  entertains,  how  be- 
loved a  guest  she  brings  into  her  house,  how  sweet 


250  THE  IMITATION  OF  CHRIST. 

a  companion  she  receives,  how  faithful  a  friend 
she  welcomes,  how  beautiful  and  how  noble  a 
spouse  she  embraces,  to  be  loved  above  all  her 
beloved,  and  beyond  all  that  she  can  desire  ! 

Let  heaven  and  earth,  with  all  their  array,  be 
silent  before  thy  face,  O  ray  most  sweet  beloved, 
for  whatever  praise  or  comeliness  they  have,  is 
of  thy  condescension  and  bountifulness  ;  nor  can 
they  compare  with  the  beauty  of  thy  name,  of 
whose  wisdom  there  is  no  number. 


Chapter  IV. — That  many  Benefits  are  be- 
stowed UPON  Them  who  Communicate 
devoutly. 

THE    VOICE   of   the    DISCIPLE. 

O  Lord  my  God,  prevent  thy  servant  in  the  bless- 
ings of  thy  sweetness,  that  I  may  deserve  to  ap- 
proach worthily  and  devoutly  to  thy  glorious  sacra- 
ment. 

Rouse  my  heart  towards  thee,  and  shake  from 
me  this  heavy  sluggishness. 

Visit  me  with  thy  salvation,  that  in  spirit  I  may 
taste  thy  sweetness,  which  lies  hidden  in  all  its 
fulness  in  this  sacrament  as  in  a  fountain. 

Lighten  also  mine  eyes  to  behold  so  great  a 
mystery,  and  strengthen  me  to  believe  it  with  an 
undoubting  faith. 

For  it  is  thy  working,  not  the  power  of  man ;  thy 
sacred  institution,  not  the  invention  of  man. 


OF  BENEFITS  OF  COMMUNICATING.     251 

For  there  is  found  no  man  able  of  himself  to  know 
and  understand  these  things,  which  surpass  even 
the  keen  vision  of  angels. 

How  shall  I  then,  an  unworthy  sinner,  who  am 
but  dust  and  ashes,  be  able  to  search  into  or 
conceive  of  so  high  and  sacred  a  mystery  ? 

O  Lord,  in  the  simplicity  of  my  heart,  with  a 
good  and  firm  faith,  and  in  obedience  to  thy  com- 
mand, I  draw  near  to  thee  with  hope  and  reve- 
rence ;  and  I  verily  believe  that  thou,  God  and 
man,  art  here  present  in  the  sacrament. 

Thou  wiliest,  then,  that  I  should  receive  thee, 
and  make  myself  one  with  thee  in  love. 

Wherefore  I  entreat  thy  mercy,  and  implore  there 
may  be  bestowed  on  me  a  special  grace  for  this, 
that  I  may  be  wholly  melted  away  in  thee  and  may 
overflow  with  thy  love,  and  may  no  more  concern 
myself  about  any  consolation  out  of  thee. 

For  this  most  lofty  and  most  excellent  sacrament 
is  the  health  of  soul  and  body,  the  remedy  of  all 
spiritual  languor  ;  in  it  my  defects  are  healed, 
my  passions  restrained,  temptations  overcome  or 
lessened,  greater  grace  is  infused,  virtue  once  be- 
gun increased,  faith  confirmed,  hope  strengthened, 
charity  inflamed  and  enlarged. 

For  thou  hast  bestowed,  and  still  oftentimes  dost 
bestow,  many  good  things  in  this  sacrament  to 
thy  beloved  who  communicate  devoutly,  my  God, 
the  upholder  of  my  soul,  the  repairer  of  human 
infirmity,  and  the  giver  of  all  interior  consolation. 

For  thou  impartest  unto  them  much  consolation 


252  THE  IMITATION  OF  CHRIST. 

to  support  them  in  their  many  troubles,  and  thou 
liftest  them  up  from  the  depth  of  their  own  dejec- 
tion to  the  hope  of  thy  protection,  and  thou  dost 
refresh  and  enlighten  them  inwardly  with  a  cer- 
tain new  grace  ;  so  that  they,  who  before  com- 
munion were  anxious,  and  felt  themselves  to  be 
without  affection,  after  being  fed  with  this  heavenly 
meat  and  drink,  find  themselves  changed  for  the 
better. 

And  thou  art  pleased  to  deal  with  thine  elect  as 
a  wise  master,  to  the  end  that  they  may  truly 
acknowledge  and  plainly  experience  how  much  of 
weakness  they  have  in  themselves,  and  what  good- 
ness and  grace  they  obtain  from  thee. 

For  of  themselves  they  are  cold,  hard  and  in- 
devout  ;  but  by  thee  they  are  made  fervent,  cheer- 
ful and  devout. 

For  who,  approaching  humbly  to  the  fountain 
of  sweetness,  does  not  carry  away  thence  some 
little  sweetness? 

Or  who,  standing  near  a  great  fire,  does  not  x"e- 
ceive  from  it  some  little  heat  ? 

And  thou  art  a  fountain  always  full  and  over- 
flowing ;  a  fire  always  burning  and  never  failing. 

Wherefore,  if  I  cannot  draw  out  of  the  fulness 
of  the  fountain  nor  drink  my  fill,  I  will  at  least  set 
my  mouth  to  the  orifice  of  this  heavenly  pipe,  that 
so  I  may  draw  thence  some  small  drop  to  refresh 
my  thirst,  to  the  end  that  I  wither  not  wholly  away. 

And  if  I  cannot  as  yet  be  all  heavenly  and  all  on 
fire,  like  the  Cherubim  and  Seraphim,  I  will  yet 
endeavour  to  apply  myself   to  devotion,  and  to 


OF  BENEFITS  OF  COMMUNICATING.    253 

prepare  my  heart,  so  that  I  may  seek,  in  the 
hmnble  reception  of  this  hfe-giving  sacrament, 
some  flame,  however  small,  from  the  divine 
blaze. 

And  whatever  is  lacking  to  me,  O  good  Jesus, 
Saviour  most  holy,  do  thou  in  thy  bounty  and 
goodness  supply  for  me,  for  thou  hast  vouchsafed 
to  call  all  unto  thee,  saying :  Come  unto  me,  all  ye 
who  labour  and  are  heavy  laden,  and  I  will  re- 
fresh you. 

I  labour  indeed  in  the  sweat  of  my  brow,  I  am 
tormented  with  sorrow  of  heart,  I  am  heavy  laden 
with  sins,  I  am  troubled  with  temptations,  and  am 
entangled  and  pressed  down  with  many  evil  pas- 
sions ;  and  there  is  none  to  help  me,  none  to  deliver 
and  save  me,  but  thou,  O  Lord  God,  my  Saviour, 
to  whom  I  commit  myself  and  all  that  is  mine, 
that  thou  mayest  keep  me  and  bring  me  to  ever- 
lasting life. 

Do  thou,  who  hast  prepared  thy  body  and  blood 
for  my  meat  and  drink,  receive  me  to  the  praise 
and  glory  of  thy  name. 

Grant,  O  Lord  God,  my  Saviour,  that  with  the 
frequenting  of  thy  mystery,  the  affection  of  my 
devotion  may  increase. 


THE  IMITATION  OF  CHRIST. 


Chapter  V. — Of  the  Dignity  of  the  Sacra- 
ment AND  OF  the  Priestly  State. 

THE  voice  OF  THE  BELOVED. 

If  thou  hadst  the  purity  of  an  angel,  and  the  holi- 
ness of  Saint  John  the  Baptist,  thou  wouldest  not 
be  worthy  to  receive  or  handle  this  sacrament. 

For  this  is  not  due  to  any  merits  of  men,  that  a 
man  should  consecrate  and  handle  the  sacrament 
of  Christ,  and  receive  for  his  food  the  bread  of 
angels. 

Lofty  is  the  ministry,  and  great  the  dignity  of 
priests,  to  whom  that  is  given  which  has  not  been 
granted  to  angels. 

For  priests  alone,  duly  ordained  in  the  Church, 
have  power  to  celebrate  and  consecrate  the  body  of 
Christ. 

The  priest  indeed  is  the  minister  of  God,  using 
the  word  of  God  at  the  bidding  and  appointment 
of  God  ;  but  God  himself  is  there  the  principal 
author  and  the  invisible  worker,  to  whom  is  subject 
all  that  he  wills,  and  to  whose  command  everything 
is  obedient. 

Thou  must  therefore  rather  trust  God  the  al- 
mighty in  this  most  excellent  sacrament  than  thine 
own  sense  or  any  visible  sign  ;  and  therefore  thou 
art  to  draw  near  to  this  work  with  fear  and  reve- 
rence. 

Take  heed  to  thyself,  and  see  whose  ministry 


OF  THE  DIGNITY  OF  THE  SACRAMENT.    255 

has  been  delivered  to  thee  by  the  laying  on  of 
hands  of  the  bishop. 

Lo,  thou  hast  been  made  a  priest,  and  conse- 
crated that  thou  mightest  celebrate  !  see  now  that 
at  fitting  time  thou  faithfully  and  devoutly  offer  up 
sacrifice  to  God,  and  that  thou  show  thyself  to  be 
blameless. 

Thou  hast  not  lightened  thy  burthen,  but  art  now 
tied  fast  with  a  stricter  band  of  discipline,  and  art 
bound  to  a  greater  perfection  of  sanctity. 

A  priest  ought  to  be  adorned  with  all  vir- 
tues, and  to  give  the  example  of  a  good  life  to 
others. 

His  conversation  should  not  be  with  the  vulgar 
and  common  ways  of  men,  but  with  the  angels  in 
heaven,  or  with  perfect  men  upon  earth. 

A  priest  clad  in  his  sacred  vestments  holds  the 
place  of  Christ,  to  pray  to  God  for  himself  and  for 
all  the  people  in  a  suppliant  and  humble  manner. 

He  bears  before  and  behind  the  sign  of  his 
Lord's  cross,  that  he  may  always  remember  the 
passion  of  Christ. 

He  bears  the  cross  before  him  on  his  chasuble, 
that  he  may  diligently  behold  the  footsteps  of 
Christ  and  fervently  endeavour  to  follow  him. 

He  is  marked  with  the  cross  behind,  that  he  may 
meekly  suffer  for  God  whatsoever  adversities  may 
befall  him  from  others. 

He  wears  the  cross  before  him,  that  he  may 
bewail  his  own  sins  ;  and  behind  him,  that  he  may 
through  compassion  lament  the  sins  of  others,  and 


256  THE  IMITATION  OF  CHRIST. 

know  that  he  is  appointed  to  stand  between  God 
and  the  sinner  ;  and  not  be  slothful  in  prayer, 
and  the  holy  oblation,  until  it  is  granted  him  to 
obtain  grace  and  mercy. 

When  the  priest  celebrates,  he  honours  God,  he 
rejoices  the  angels,  he  edifies  the  Church,  he  helps 
the  living,  he  obtains  rest  for  the  dead,  and  makes 
himself  partaker  of  all  good  things. 


Chapter  VI. — An  Inquiry  concerning  the 
Exercise  proper  before  Communion. 

THE  voice   of   the   disciple. 

When  I  consider  thy  greatness,  O  Lord,  and  my 
ouTi  vileness,  I  tremble  exceedingly,  and  am  con- 
founded in  myself. 

For  if  I  come  not  to  thee,  I  fly  from  life  ;  and 
if  I  intrude  unworthily,  I  incur  thy  displeasure. 

What  then  shall  I  do,  my  God,  my  helper, 
and  my  counsellor  in  necessities  ? 

Do  thou  teach  me  the  right  way ;  appoint  me 
some  short  exercise  proper  for  holy  communion. 

For  it  is  useful  to  know  in  what  manner  I  should 
reverently  and  devoutly  prepare  my  heart  for 
thee,  for  the  receiving  of  thy  sacrament  to  my 
soul's  health,  or  even  for  celebrating  so  great  and 
divine  a  sacrifice. 


OF  OUR   OWN  CONSCIENCE. 


Chapter  VII. — Of  the  Examination  of 
OUR  OWN  Conscience,  and  of  a  Resolu- 
tion OF  Amendment. 

the   voice   OF  THE   BELOVED. 

Above  all  things  it  behoves  the  priest  of  God  to 
come  to  the  celebrating,  handling,  and  receiving 
of  this  sacrament  with  the  greatest  humility  of 
heart,  and  lowly  reverence,  with  full  faith,  and  a 
pious  intention  of  the  honour  of  God. 

Diligently  examine  thy  conscience,  and  to  the 
best  of  thy  power  cleanse  and  purify  it  by  true 
contrition  and  humble  confession  ;  so  as  not  to 
have  or  know  of  any  thing  to  give  thee  remorse,  and 
hinder  thy  free  access. 

Conceive  a  sorrow  for  all  thy  sins  in  general, 
and  more  in  particular  lament  and  grieve  for  thy 
daily  offences. 

And  if  time  allow,  confess  to  God  in  the  secret 
of  thy  heart  all  the  miseries  of  thy  passions. 

Sigh  and  grieve  that  thou  art  yet  so  carnal  and 
worldly  ;  so  unmortified  from  passions  ; 

So  full  of  the  motions  of  lusts  ;  so  unguarded  in 
thine  outward  senses ;  so  often  entangled  with 
many  vain  imaginings  ; 

So  much  inclined  to  things  without ;  so  negli- 
gent of  those  within  ; 

So  ready  for  laughter  and  frivolity ;  so  hard  to 
tears  and  compunction ; 
18 


258  THE  IMITATION  OF  CHRIST, 

So  disposed  to  relaxation  and  bodily  comforts ; 
so  sluggish  to  austerity  and  fervour ; 

So  curious  to  hear  news  and  to  see  fine  sights ; 
so  remiss  to  embrace  things  humble  and  abject ; 

So  covetous  to  possess  many  things  ;  so  sparing 
in  giving  ;  so  tenacious  in  retaining  ; 

So  thoughtless  in  speaking ;  so  unable  to  hold 
thy  peace  ; 

So  indecorous  in  thy  habits  ;  so  over-eager  in  thy 
actions ; 

So  greedy  at  meals ;  so  deaf  to  the  word  of 
God; 

So  quick  to  rest ;  so  slow  to  labour  ; 

So  wakeful  for  idle  tales  ;  so  drowsy  at  holy 
vigils  ; 

So  hasty  to  make  an  end  ;  so  wandering  in 
attention ;  so  negligent  in  saying  office ;  so  luke- 
warm in  celebrating  ;  so  dry  at  communion  ; 

So  quickly  distracted  ;  so  seldom  fully  recol- 
lected within  thyself ;  so  easily  moved  to  anger; 
so  apt  to  take  offence  at  others  ; 

So  prone  to  judge  ;  so  harsh  in  rebuking  ; 

So  glad  in  prosperity  ;  so  weak  in  adversity  ; 

So  often  proposing  many  good  things,  and 
carrying  so  little  into  effect. 

Having  confessed  and  bewailed  these  and  other 
thy  defects  with  sorrow,  and  a  great  displeasure  at 
thine  own  weakness,  make  a  firm  resolution  to  be 
always  amending  thy  life  and  advancing  in  good- 
ness 

Then  with  entire  resignation  and  the  full  force 
of  thy  will,  offer  thyself  up  to  the  honour  of  my 


OF   THE  OBLATION  OF  CHRIST.         259 

name  on  the  altar  of  thy  heart  as  a  perpetual  whole 
burnt-offering,  by  committing  faithfully  to  me  both 
thy  body  and  soul  ; 

If  so  be  thou  be  thus  deemed  worthy  to  draw 
near  to  offer  sacrifice  to  God,  and  to  receive  for 
thy  health  the  sacrament  of  my  body. 

For  there  is  no  oblation  more  worthy,  nor  satis- 
faction greater  for  the  washing  away  of  sins,  than 
to  offer  up  thyself  purely  and  entirely  to  God,  to- 
gether with  the  oblation  of  the  body  of  Christ  in 
the  Mass  and  in  communion. 

If  a  man  does  what  lies  in  him,  and  is  truly 
penitent,  as  often  as  he  shall  come  to  me  for  pardon 
and  grace  :  I  am  the  living  God,  saith  the  Lord, 
who  desires  not  the  death  of  the  sinner,  but  rather 
that  he  should  be  converted  and  live,  for  I  will  no 
longer  remember  his  sins,  but  all  shall  be  forgiven 
him. 


Chapter  VIII. — Of  the  Oblation  of  Christ 
ON  THE  Cross,  and  of  the  Resignation  of 
Ourselves. 

THE  voice    of   the   BELOVED. 

As  with  hands  outstretched  upon  the  cross,  with 
body  stripped  and  bare,  I,  of  my  own  w  ill,  offered 
myself  to  God  the  Father  for  thy  sins,  so  that  no- 
thing remained  in  me  which  was  not  turned  into 
a  sacrifice  of  divine  propitiation  ; 


26o  THE  IMITATION  OF  CHRIST. 

Even  so  must  thou  also  willingly  ofier  thyself  to 
me  day  by  day  in  the  Mass  as  a  pure  and  holy 
oblation,  together  with  all  thy  powers  and  affec- 
tions, with  all  the  inward  devotion  that  thou  canst. 

What  do  I  require  more  of  thee  than  that  thou 
shouldest  make  it  thy  one  aim  to  resign  thyself 
wholly  to  me  ? 

Whatsoever  thou  givest  besides  thyself  I  regard 
not ;  for  I  seek  not  thy  gift,  but  thee. 

As  it  would  not  suffice  thee  if  thou  hadst  all 
things  but  me  ;  so  neither  can  it  please  me,  what- 
ever thou  givest,  so  long  as  thou  offerest  not  thyself. 

Offer  thyself  to  me,  and  give  thyself  wholly  for 
God,  and  thy  offering  will  be  accepted. 

Behold,  I  offered  myself  wholly  to  the  Father 
for  thee ;  I  have  moreover  given  my  whole  body 
and  blood  for  thy  food,  that  I  might  be  all  thine, 
and  that  thou  mightest  remain  for  ever  mine. 

But  if  thou  wilt  stand  upon  thine  own  self,  and 
wilt  not  offer  thyself  freely  to  my  will,  thine  offer- 
ing is  not  perfect,  nor  will  the  union  between  us 
be  entire. 

Therefore,  before  all  thy  works  thou  must  make 
a  free  oblation  of  thyself  into  the  hands  of  God,  if 
thou  desirest  to  obtain  liberty  and  grace. 

For  hence  so  few  become  enlightened,  and  in- 
wardly free,  because  they  do  not  wholly  renounce 
themselves. 

My  sentence  stands  firm  :  Unless  a  man  renounce 
all,  he  cannot  be  my  disciple. 

Therefore  do  thou,  if  thou  desire  to  be  my  dis- 
ciple, offer  up  thyself  to  me  with  all  thy  affections. 


THAT  WE  MUST  OFFER   OURSELVES.    261 


Chapter  IX.— That  we  must  Offer  Our- 
selves AND  ALL  THAT  IS  OURS  TO  GOD,  AND 

Pray  for  all. 

THE  voice   of  THE  DISCIPLE. 

LoPD,  all  things  are  thine  which  are  in  heaven, 
and  which  are  in  earth. 

I  desire  to  offer  up  myself  to  thee  as  a  voluntary 
oblation,  and  to  remain  for  ever  thine. 

Lord,  in  the  simplicity  of  my  heart  I  offer  my- 
self to  thee  this  day  to  be  thy  servant  evermore,  to 
serve  thee,  and  to  become  a  sacrifice  of  perpetual 
praise. 

Receive  me  with  this  sacred  oblation  of  thy  pre- 
cious body,  which  I  offer  to  thee  this  day  in  the 
presence  of  thine  angels  invisibly  standing  by,  that 
it  may  be  for  salvation  to  me  and  all  thy  people. 

Lord,  I  offer  to  thee  all  my  sins  and  offences 
which  I  have  committed  in  thy  sight  and  in  that  of 
thy  holy  angels,  from  the  day  when  I  was  first 
able  to  sin  until  this  hour,  upon  thine  altar  of  pro- 
pitiation, that  thou  mayest  burn  and  consume  them 
all  with  the  fire  of  thy  love,  and  mayest  wipe  away 
every  stain  of  my  sins  and  cleanse  my  conscience 
from  every  fault,  and  mayest  restore  to  me  thy 
grace,  which  I  have  lost  by  sin,  by  fully  pardoning 
all  and  receiving  me  in  thy  mercy  to  the  kiss  of 
peace. 


262  THE  IMITATION  OF  CHRIST. 

What  can  I  do  for  my  sins  but  humbly  confess 
and  lament  them,  and  without  ceasing  implore 
thy  mercy  ? 

Hear  me,  I  beseech  thee,  in  thy  mercj,  where  I 
stand  before  thee,  my  God. 

All  my  sins  grieve  me  exceedingly  ;  I  will  never 
commit  them  more  ;  I  am  sorry  for  them,  and  will 
be  sorry  for  them  as  long  as  I  live ;  I  am  ready  to 
do  penance  for  them,  and  to  make  satisfaction  to 
the  utmost  of  my  power. 

Forgive,  O  my  God,  forgive  me  my  sins  for  thy 
holy  name  ;  save  my  soul,  which  thou  hast  re- 
deemed with  thy  precious  blood. 

Behold,  I  commit  myself  to  thy  mercy,  I  resign 
myself  into  thy  hands. 

Deal  with  me  according  to  thy  goodness,  not 
according  to  my  wickedness  and  iniquity. 

I  offer  also  to  thee  all  the  good  I  have,  very 
small  and  imperfect  though  it  be ;  that  thou  mayest 
make  it  better  and  sanctify  it ;  that  thou  mayest  be 
pleased  with  it,  and  make  it  acceptable  to  thee, 
and  ever  perfect  it  more  and  more  ;  and  that  thou 
mayest,  moreover,  bring  me,  a  slothful  and  un- 
profitable creature,  to  a  good  and  happy  end. 

I  offer  to  thee  also  all  the  pious  desires  of  thy 
devout  servants,  the  needs  of  my  parents,  friends, 
brethren,  sisters,  and  all  who  are  dear  to  me ; 
and  of  all  those  who  have  been  benefactors  to  me 
or  others  for  the  love  of  thee,  or  who  have  desired 
and  begged  me  to  offer  up  prayers  and  masses  for 


THAT  WE  MUST  OFFER   OURSELVES.    26:$ 

themselves  and  all  belonging  to  them ;  whether 
they  live  still  in  the  flesh,  or  whether  they  are 
already  departed  out  of  the  world  ; 

That  they  may  all  feel  that  there  comes  to  them 
the  assistance  of  thy  grace,  the  benefit  of  thy  con- 
solation, protection  from  dangers,  and  deliverance 
from  their  pains ;  and  that,  being  freed  from  all 
evils,  they  may  with  joy  give  exceeding  great 
thanks  to  thee. 

I  offer  up  also  to  thee  my  prayers  and  this  sacri- 
fice of  propitiation  for  those  in  particular  who 
have  in  any  thing  wronged,  grieved  or  reviled  me, 
or  have  done  me  any  damage  or  displeasure  ; 

And  for  all  those  likewise  whom  I  have  at  any 
time  grieved,  troubled,  injured  and  scandalized, 
by  word  or  deed,  knowingly  or  unknowingly  ;  that 
it  may  please  thee  to  forgive  us  all  alike  our  sins 
and  offences  one  against  another. 

Take,  O  Lord,  from  our  hearts  all  jealousy,  in- 
dignation, wrath,  and  contention,  and  whatsoever 
may  wound  charity,  and  lessen  brotherly  love. 

Have  mercy,  O  Lord,  have  mercy  on  those  who 
crave  thy  mercy ;  give  grace  to  those  who  stand  in 
need  thereof;  and  gi-ant  that  we  may  be  worthy 
to  enjoy  thy  grace,  and  that  we  may  attain  to  life 
everlastins:.     Amen. 


264  THE  IMITATION  OF  CHRIST. 


Chapter  X.— That  the  Holy  Communion 

IS  NOT  LIGHTLY  TO  BE  FORBORNE. 
THE  VOICE  OF  THE  BELOVED. 

Thou  oughtest  often  to  have  recourse  to  the  foun- 
tain of  grace  and  of  divine  mercy,  to  the  fountain 
of  goodness  and  all  purity ;  that  thou  mayest  be 
healed  of  thy  passions  and  vices,  and  mayest  de- 
serve to  be  made  more  strong  and  watchful  against 
all  the  temptations  and  wiles  of  the  devil. 

The  enemy,  knowing  the  very  great  advantage 
and  remedy  which  is  laid  up  in  the  holy  com- 
munion, strives  by  all  means  and  occasions,  as 
much  as  he  is  able,  to  withdraw  and  hinder  faithful 
and  devout  men  from  it. 

For  when  some  are  disposing  themselves  to 
prepare  for  holy  communion,  they  suffer  the 
greater  assaults  of  Satan. 

This  wicked  spirit,  as  it  is  written  in  Job,  comes 
amongst  the  sons  of  God  to  trouble  them  with  his 
wonted  malice,  or  to  make  them  over  fearful  and 
perplexed,  that  so  he  may  lessen  their  devotion,  or 
by  his  assaults  take  away  their  faith,  if  haply  they 
may  altogether  forbear  communion,  or  at  least 
draw  near  with  little  fervour. 

But  there  is  no  regard  to  be  had  to  his  wiles  and 
suggestions,  be  they  ever  so  filthy  and  abominable ; 


THE  HOLY  COMMUNION.  265 

but  all  his  delusions  are  to  be  turned  back  upon  his 
own  head. 

The  wretch  is  to  be  contemned  and  scorned, 
and  the  holy  communion  is  not  to  be  omitted  for 
his  assaults  and  the  commotions  w^hich  he  excites. 

Oftentimes  also  a  man  is  hindered  by  too  great 
a  solicitude  for  obtaining  devotion,  and  a  certain 
anxiety  about  the  confession  he  has  to  make. 

Follow  herein  the  counsel  of  the  wise,  and  put 
away  all  anxiety  and  scruple ;  for  it  hinders  the 
grace  of  God,  and  destroys  devotion  of  mind. 

Leave  not  holy  communion  for  every  small 
trouble  and  vexation,  but  go  promptly  to  confession, 
and  willingly  forgive  others  their  offences  against 
thee. 

And  if  thou  hast  offended  any  one,  humbly  crave 
pardon,  and  God  will  readily  forgive  thee. 

What  avails  it  to  delay  thy  confession  for  a  long 
time,  or  to  put  off  holy  communion  ? 

Cleanse  thyself  thoroughly,  spit  out  the  venom 
presently,  make  haste  to  take  this  remedy,  and 
thou  shalt  find  it  better  for  thee  than  if  thou  hadst 
deferred  it  for  a  long  time. 

If  thou  lettest  it  alone  to-day  for  this  cause, 
perhaps  to-morrow  a  greater  will  fall  out ;  and  so 
thou  mayest  be  hindered  a  long  time  from  com- 
munion, and  become  more  unfit. 

With  all  possible  speed  shake  off  this  heaviness 
and  sloth ;  for  it  is  to  no  purpose  to  continue  long 


266  THE  IMITATION  OF  CHRIST. 

in  uneasiness,  to  pass  a  long  time  in  trouble,  and 
for  these  daily  impediments  to  absent  thyself  from 
the  divine  mysteries. 

Yea,  it  is  very  hurtful  to  defer  holy  communion 
long ;  for  this  usually  causes  great  lukewarmness. 

Alas,  some  lukewarm  and  frivolous  persons  are 
willing  to  put  off  their  confession,  and  desire  that 
their  communion  should  be  deferred,  lest  they 
should  be  obliged  thereby  to  keep  a  stricter  watch 
over  themselves. 

Ah,  how  little  is  their  love,  how  weak  is  their 
devotion,  who  so  easily  put  off  holy  communion ! 

How  happy  is  he  and  acceptable  to  God,  who 
so  lives  and  keeps  his  conscience  in  such  purity, 
as  to  be  ready  and  well  disposed  to  communicate 
even  daily  if  it  were  permitted,  and  he  might  do  it 
without  being  noticed. 

If  a  man  abstain  now  and  then  out  of  humility, 
or  by  reason  of  some  lawful  impediment,  he  is  to 
be  commended  for  his  reverence  ; 

But  if  sloth  steal  upon  him  he  must  bestir  him- 
self, and  do  what  lies  in  him  ;  and  the  Lord  will 
assist  his  desire  for  the  sake  of  that  good  intention 
which  he  specially  regards. 

And  when  he  is  lawfully  hindered,  he  will  yet 
always  have  a  good  will  and  pious  intention  to 
communicate,  and  so  he  shall  not  altogether  lose 
the  fruit  of  the  sacrament. 

For  every  devout  man  may  every  day  and  every 
hour  come  to  receive  Christ  spiritually  without  any 
prohibition,  and  with  great  profit  to  his  soul. 


THE  HOLY  COMMUXION.  267 

And  yet  on  certain  days  and  at  the  times  ap- 
pointed, he  ought  with  an  afiectionate  reverence  to 
receive  sacramentally  the  body  of  his  Redeemer, 
and  rather  to  make  the  praise  and  honour  of  God 
the  motive  than  to  seek  his  own  consolation. 

For  he  communicates  mystically,  and  is  invisibly 
fed,  as  often  as  he  devoutly  calls  to  mind  the 
mysteiy  of  the  incarnation  and  passion  of  Christ, 
and  is  inflamed  with  the  love  of  him. 

He  who  prepares  himself  only  when  a  festival 
draws  near,  or  when  custom  compels  him  thereunto, 
will  often  be  unprepared. 

Blessed  is  he  who  offers  himself  up  as  a  whole 
burnt  offering  to  the  Lord  as  often  as  he  celebrates 
or  communicates. 

Be  neither  too  long  nor  too  hasty  in  celebrating, 
but  observe  the  good  common  way  of  those  with 
whom  thou  livest. 

Thou  oughtest  not  to  cause  inconvenience  or 
weariness  to  others,  but  to  keep  the  common  way 
according  to  the  appointment  of  superiors  ;  and 
rather  to  consult  the  profit  of  others,  than  thine  own 
devotion  or  inclination. 


268  THE  IMITATION  OF   CHRIST. 


Chapter  XL— That  the  Body  of  Christ 
AND  THE  Holy  Scriptures  are  most  neces- 
sary TO  a  Faithful  Soul. 

THE   VOICE   OF   THE   DISCIPLE. 

O  SWEETEST  Lord  Jesus,  how  great  sweetness  has 
a  devout  soul  who  feasts  with  thee  in  thy  ban- 
quet, where  there  is  no  other  food  set  before  her  to 
be  eaten  but  thyself,  her  only  beloved,  and  most  to 
be  desired  above  all  the  desires  of  her  heart. 

And  to  me  indeed  it  would  be  delightful  to  pour 
out  tears  in  thy  presence  from  the  inmost  affection 
of  my  heart,  and  like  the  pious  Magdalen,  to  wash 
thy  feet  with  tears. 

But  where  is  this  devotion,  where  is  this  plen- 
tiful shedding  of  holy  tears  ? 

Surely  in  thy  sight,  and  in  that  of  thy  holy  angels, 
my  whole  heart  ought  to  glow  and  to  weep  for  joy. 

For  I  have  thee  truly  present  in  the  sacrament, 
though  hidden  under  the  appearance  of  something 
else. 

For  to  behold  thee  in  thine  own  divine  brightness 
is  what  mine  eyes  would  not  be  able  to  endure, 
nay,  not  even  could  the  whole  world  abide  the 
splendour  of  the  glory  of  thy  majesty. 

In  this  therefore  thou  condescendest  to  my  weak- 
ness, that  thou  hidest  thyself  under  the  sacra- 
ment. 

I  truly  have  and  adore  him  whom  the  angels 


OF  A   FAITHFUL   SOUL.  269 

adore  in  heaven,  but  I  as  yet  in  faith,  they  as  he  is 
and  without  a  veil. 

I  must  be  content  with  the  light  of  true  faith,  and 
must  walk  therein,  until  the  day  of  eternal  bright- 
ness breathes  upon  me,  and  the  shadows  of  figures 
fall  aslant. 

But  when  that  which  is  perfect  shall  have  come, 
the  use  of  sacraments  shall  cease  ;  for  the  blessed 
in  heavenly  glory  stand  not  in  need  of  the  healing 
aid  of  sacraments. 

For  they  rejoice  without  end  in  the  presence  of 
God,  beholding  his  gloiy  face  to  face  ;  and  being 
transformed  from  their  brightness  into  the  brightness 
of  the  unfathomable  Deity,  they  taste  the  Word  of 
God  made  flesh,  as  he  was  from  the  beginning, 
and  as  he  remains  for  ever. 

When  I  call  to  mind  these  wonders,  even  every 
spiritual  consolation  becomes  a  weary  weight  to 
me  :  because  as  long  as  I  behold  not  my  Lord 
openly  in  his  glory,  I  hold  as  nothing  whatsoever 
I  see  and  hear  in  the  world. 

Thou  art  my  witness,  O  God,  that  no  one  thing 
can  comfort  me,  nor  any  thing  created  give  me  rest, 
but  only  thou,  my  God,  whom  I  desire  for  ever  to 
contemplate. 

But  this  is  not  possible  whilst  I  remain  in  this 
mortal  state. 

And  therefore  I  must  dispose  myself  to  much 
patience,  and  must  submit  myself  to  thee  in  all 
my  desires. 

For  thy  saints  also,  O  Lord,  who  now  rejoice 
with  thee  in  the  kingdom  of  heaven,  whilst  they 


270  THE  JMITATI0}7  OF  CHRIST. 

were  living,  waited  in  faitli  and  great  patience  for 
the  coming  of  thy  glory. 

What  they  believed,  I  believe  ;  what  they  hoped 
for,  I  hope  for;  and  whither  they  have  arrived,  I 
trust  that  I  also  through  thy  grace  shall  arrive. 

Meanwhile  I  will  walk  in  faith,  strengtherred  by 
the  examples  of  thy  saints, 

I  shall  have,  moreover,  holy  books  for  my  solace, 
and  to  show  me  the  mirror  of  my  life,  and  above 
all  these  things,  thy  most  holy  body  for  a  singular 
remedy  and  refuge. 

For  in  this  life  I  find  that  there  are  two  things 
especially  necessary  for  me,  without  which  this 
miserable  life  would  be  insupportable  to  me. 

Whilst  I  am  kept  in  the  prison  of  this  body  I 
acknowledge  myself  to  need  two  things,  namely, 
food  and  light. 

Thou  hast  therefore  given  to  me,  weak  as  I  am, 
thy  sacred  body  for  the  refreshment  of  my  soul  and 
body,  and  thou  hast  set  thy  word  as  a  lamp  to  my 
feet. 

Without  these  two  I  could  not  well  live  ;  for  the 
word  of  God  is  the  light  of  my  soul,  and  thy  sacra- 
ment is  the  bread  of  life. 

These  also  may  be  called  the  two  tables  set  on 
the  one  side  and  on  the  other  in  the  store-house  of 
the  holy  church. 

One  is  the  table  of  the  holy  altar,  having  the 
holy  bread,  that  is,  the  precious  body  of  Christ ; 

The  other  is  that  of  the  divine  law,  containing 
holy  doctrine,  teaching  the  right  faith,  and  firmly 


OP  A   FAITHFUL  SOUL.  271 

leading  even  within  the  veil,  where  is  the  holy  of 
holies. 


Thanks  be  to  thee,  O  Lord  Jesus,  light  of 
eternal  light,  for  the  table  of  holy  doctrine  which 
thou  hast  afforded  us  by  the  ministry  of  thy  servants, 
the  prophets  and  apostles,  and  other  teachers. 

Thanks  be  to  thee,  O  thou  Creator  and  Re- 
deemer of  men,  who,  to  manifest  thy  love  to  the 
whole  world,  hast  prepared  a  great  supper,  wherein 
thou  hast  set  before  us  to  be  eaten,  not  the  typical 
lamb,  but  thy  most  sacred  body  and  blood  ;  re- 
joicing all  the  faithful  with  thy  holy  banquet,  and 
intoxicating  them  with  the  cup  of  salvation,  in 
which  are  all  the  delights  of  paradise  ;  and  holy 
angels  feast  with  us,  but  with  a  more  happy  sweet- 
ness. 

Oh,  how  great  and  honourable  is  the  office  of 
priests,  to  whom  it  is  given  to  consecrate  with  sacred 
words  the  Lord  of  majesty,  to  bless  him  with  their 
lips,  to  hold  him  with  their  hands,  to  receive  him 
with  their  own  mouth,  and  to  administer  him  to 
others  ! 

Oh,  how  clean  ought  those  hands  to  be,  how 
pure  that  mouth,  how  holy  that  body  ;  how  un- 
spotted will  be  the  heart  of  a  priest  into  whom  the 
author  of  purity  so  often  enters. 

Nothing  but  what  is  holy,  no  word  but  what  is 
good  and  profitable,  ought  to  proceed  from  the 
mouth  of  a  priest,  who  so  often  receives  the  sacra- 
ment of  Christ. 


272  THE  IMITATION  OF  CHRIST. 

His  eyes  ought  to  be  simple  and  chaste,  which 
are  wont  to  behold  the  body  of  Christ ;  his  hands 
pure  and  lifted  up  to  heaven,  which  are  wont  to 
handle  the  Creator  of  heaven  and  earth. 

Unto  the  priests  especially  it  is  said  in  the  law  : 
Be  ye  holy,  for  I  the  Lord  your  God  am  holy. 

Let  thy  grace,  O  Almighty  God,  assist  us,  that 
we,  who  have  undertaken  the  office  of  the  priest- 
hood, may  serve  thee  worthily  and  devoutly  in  all 
purity  and  good  conscience. 

And  if  we  cannot  live  in  such  great  innocency  of 
life  as  we  ought,  grant  us  at  least  to  bewail  duly  the 
sins  which  we  have  committed,  and  in  the  spirit  of 
humility  and  the  resolution  of  a  good  will  to  serve 
thee  more  fervently  for  the  time  to  come. 


Chapter  XII. — That  he,  who  is  to  Com- 
municate, OUGHT  TO  Prepare  Himself  for 
Christ  with  great  Diligence. 

THE  voice  of  the  BELOVED. 

I  AM  the  lover  of  purity,  and  the  giver  of  all  holi- 
ness. 

I  seek  a  pure  heart,  and  there  is  the  place  of  my 
rest. 

Make  ready  for  me  a  large  room  furnished,  in 
which  to  sup,  and  I  will  make  the  passover  with 
thee  together  with  my  disciples. 

If  thou  wilt  have  me  come  to  thee,  and  remain 


OF  COMMUNICATING.  273 

with  thee,  purge  out  the  old  leaven,  and  make  clean 
the  habitation  of  thy  heart. 

Shut  out  the  whole  world,  and  all  the  tumult  of 
vices ;  sit  like  a  sparrow  alone  on  the  housetop, 
and  think  of  thy  transgressions  in  the  bitterness  of 
thy  soul. 

For  every  lover  prepares  the  best  and  fairest 
abode  for  his  dearly  beloved ;  for  hereby  is  known 
the  affection  of  him  who  entertains  his  beloved. 

Know,  nevertheless,  that  thou  canst  not  do 
enough  towards  this  preparation  by  the  merit  of 
what  thou  doest,  although  thou  shouldest  prepare 
thyself  a  whole  year  together,  and  think  of  nothing 
else. 

But  it  is  merely  of  my  goodness  and  grace  that 
thou  art  suffered  to  draw  near  to  my  table ;  as  if  a 
beggar  were  invited  to  the  dinner  of  a  rich  man,  and 
he  had  nothing  else  to  return  him  for  his  benefits 
but  to  humble  himself  and  give  him  thanks. 

Do  what  lies  in  thee,  and  do  it  diligently,  not 
out  of  custom  nor  from  necessity  ;  but  with  fear 
and  reverence  and  affection  receive  the  body  of  thy 
beloved  Lord  God,  who  vouchsafes  to  come  to 
thee. 

I  am  he  who  has  invited  thee,  I  have  com- 
manded it  to  be  done,  I  will  supply  what  is  lack- 
ing in  thee  ;  come  and  receive  me. 

When  I  bestow  the  grace  of  devotion,  give  thanks 
to  thy  God  ;  not  because  thou  art  worthy,  but  be- 
cause I  have  had  mercy  on  thee. 

If  thou  hast  it  not,  but  rather  findest  thyself  dry, 
19 


274  THE  IMITATION  OF  CHRIST. 

continue  instant  in  prayer,  sigh  and  knock,  and 
give  not  over  until  thou  receivest  some  crumb  or 
drop  of  saving  grace. 

Thou  needest  me,  I  have  no  need  of  thee. 

Neither  dost  thou  come  to  sanctify  me,  but  I 
come  to  sanctify  thee,  and  make  thee  better. 

Thou  comest  that  thou  mayest  be  sanctified  by 
me  and  united  to  me,  that  thou  mayest  receive  new 
grace,  and  be  inflamed  anew  to  amendment. 

Neglect  not  this  grace,  but  prepare  thy  heart 
with  all  diligence,  and  bring  thy  beloved  in  unto 
thee. 

But  thou  oughtest  not  only  to  prepare  thyself  by 
devotion  before  communion,  but  carefully  also  to 
keep  thyself  therein  after  receiving  the  sacrament ; 
neither  is  the  carefully  guarding  of  thyself  after- 
wards less  required  than  the  devoutly  preparing  of 
thyself  before  ;  for  a  good  guard  afterwards  is  the 
best  preparation  for  again  obtaining  greater  grace. 

For  what  renders  a  man  very  much  indisposed 
is  the  giving  himself  up  too  much  to  outward 
consolations. 

Beware  of  much  talk,  remain  in  secret,  and  en- 
joy thy  God  ;  for  thou  hast  him  whom  all  the 
world  cannot  take  from  thee. 

I  am  he  to  whom  thou  oughtest  to  give  thy  whole 
self;  so  that  thou  mayest  henceforward  live  not  in 
thyself  but  in  me,  without  any  anxious  care. 


OF  A   DEVOUT  SOUL.  275 


Chapter  XIII. — That  a  Devout  Soul  ought 
TO  Desire  with  her  Whole  Heart  to  t.e 
United  to  Christ  in  the  Sacrament. 

THE  voice  of  the   DISCIPLE. 

O  that  it  were  given  me  to  find  thee  alone,  O 
Lord,  that  I  may  open  my  whole  heart  to  thee, 
and  enjoy  thee  as  my  soul  desires  ;  and  that  none 
may  now  deign  to  notice  me,  nor  any  thing  created 
affect  or  regard  me ;  but  that  thou  alone  mayest 
speak  to  me,  and  I  to  thee,  as  the  beloved  is  wont 
to  speak  unto  his  beloved,  and  a  friend  to  entertain 
himself  with  his  friend. 

This  I  pray  for,  this  I  desire,  that  I  may  be 
wholly  united  to  thee,  and  may  withdraw  my  heart 
from  all  created  things  ;  and  by  the  holy  com- 
munion and  often  celebrating,  may  learn  more  to 
relish  heavenly  and  eternal  things. 

Ah,  Lord  God,  when  shall  I  be  wholly  united 
to  thee  and  absorbed  in  thee, and  altogether  forget- 
ful of  myself  ? 

Thou  in  me,  and  I  in  thee  ;  and  so  grant  us  boih 
to  continue  in  one. 

Verily,  thou  art  my  beloved,  the  chosen  out 
of  thousands,  in  whom  my  soul  is  well  pleased 
to  dwell  all  the  days  of  her  life. 

Thou  truly  makest  peace  for  me,  thou,  in  whom 
is  sovereign  peace  and  true  rest ;  out  of  whom  are 
labour  and  sorrow,  and  endless  misery. 


276  THE  IMITATION  OF  CHRIST. 

Verily,  thou  art  a  God  that  hidest  thyself, 
and  thy  counsel  is  not  with  the  wicked ;  but 
thy  conversation  is  with  the  humble  and  the 
simple. 

Oh,  how  sweet  is  thy  spirit,  O  Lord,  who,  to 
show  thy  sweetness  towards  thy  children,  dost 
vouchsafe  to  feed  them  with  the  most  delicious 
bread  which  comes  down  from  heaven  ! 

Surely,  there  is  no  other  nation  so  great, 
which  has  its  gods  so  nigh  to  it,  as  thou  our  God 
art  present  to  all  thy  faithful ;  to  whom,  for 
their  daily  solace,  and  for  raising  up  their  heart 
to  heaven,  thou  givest  thyself  to  be  eaten  and 
enjoyed. 

For  what  other  nation  is  there  so  renowned  as  the 
Christian  people  ? 

Or  what  creature  under  heaven  so  beloved  as  a 
devout  soul,  to  whom  God  comes,  that  he  may 
feed  her  with  his  glorious  flesh?  O  grace  un- 
speakable ;  O  marvellous  condescension  ;  O  un- 
measured love,  bestowed  on  man  alone  ! 

But  what  return  shall  T  make  to  the  Lord  for  this 
grace,  and  for  so  choice  a  love  ? 

Nothing  can  I  give  him  that  will  please  him 
more  than  if  I  offer  my  whole  heart  to  God,  and 
unite  it  closely  to  him. 

Then  all  that  is  within  me  shall  sing  for  joy, 
when  my  soul  shall  be  perfectly  united  to  God. 
Then  will  he  say  to  me  :  If  thou  wilt  be  with 
me,  I  will  be  with  thee ;  and  I  will  answer  him : 


OF  RECEIVING    THE  BODY  OF  CHRIST. 


277 


Vouchsafe,   O  Lord,  to  abide  with  me ;   my  will 
and  my  wish  is  to  be  with  thee. 

This  is  all   my  desire,  that  my  heart  may  be 
united  to  thee. 


Chapter  XIV.— Of  the  ardent  longing  of 
some  devout  men  for  the  body  of 
Christ. 

the  voice  of  the  disciple. 

Oh  how  great  is  the  multitude  of  thy  sweetness,  O 
Lord,  which  thou  hast  hidden  for  them  that  fear 
thee. 

When  I  call  to  mind  some  devout  persons  who 
come  to  thy  sacrament  with  the  greatest  devotion 
and  affection,  I  am  often  confounded  and  ashamed 
within  myself,  that  I  approach  with  such  lukewarm- 
ness  and  coldness  to  thine  altar,  and  to  the  table  of 
the  holy  communion  ; 

That  I  remain  so  dry  and  Avithout  affection  of 
heart ;  that  I  am  not  wholly  set  on  fire  in  thy  pre- 
sence, O  my  God,  nor  so  mightily  drawn  and 
affected  as  many  devout  persons  have  been,  who 
out  of  a  vehement  desire  of  communion,  and  the 
sensible  emotion  of  their  hearts,  v-ere  unable  to 
refrain  themselves  from  weeping  ; 

But  from  the  depth  of  their  souls  they  eagerly 
thirsted  to  approach  both  with  the  mouth  of  their 
heart  and  their  body  to  thee,  O  God,  the  living  fount, 


273  THE  IMITATION  OF  CHRIST. 

being  in  no  wise  able  to  allay  or  appease  their 
hunger  but  by  receiving  thy  body  with  all  joy  and 
spiritual  eagerness. 

O  true  ardent  faith  of  these  men,  which  stands 
forth  as  a  strong  presumption  of  thy  sacred  pre- 
sence ! 

For  they  truly  know  their  Lord  in  the  breaking 
of  bread,  whose  heart  burns  so  mightily  within  them 
because  Jesus  walks  with  them. 

Such  affection  and  devotion  as  this,  so  vehement 
a  love  and  ardour,  is  often  far  from  me. 

Be  thou  merciful  to  me,  O  good  Jesus,  sweet  and 
gracious  ;  and  grant  me,  thy  poor  bedesman,  some- 
times at  least,  to  feel  in  holy  communion  some 
little  of  the  cordial  affection  of  thy  love,  that  my 
faith  may  grow  stronger,  my  hope  in  thy  goodness 
increase,  and  tliat  my  charity,  being  once  perfectly 
enkindled,  and  having  tasted  the  heavenly  manna, 
may  never  fail. 

For  mighty  is  thy  mercy  to  grant  me  even  the 
grace  I  long  for,  and  to  visit  me  in  thy  great 
clemency  with  the  spirit  of  fervour  when  the  day  of 
thy  good  pleasure  shall  have  come. 

For  though  I  burn  not  at  present  with  so  great  a 
desire  as  those  who  are  so  singularly  devoted  to 
thee,  yet  by  thy  grace  I  desire  to  have  this  same 
•greatly  inflamed  desire,  praying  and  desiring  that  I 
may  be  made  partaker  with  all  such  thy  fervent 
lovers,  and  be  numbered  in  their  holy  company. 


OF  THE  GRACE  OF  DEVOTION.  279 


Chapter  XV. — That  the  Grace  of  Devo- 
tion IS  obtained  by  humility  and  self- 
denial. 

the  voice  of  the  beloved. 

Thou  oughtest  to  seek  the  grace  of  devotion  ear- 
nestly, to  ask  it  fervently,  to  wait  for  it  patiently 
and  confidently,  to  receive  it  thankfully,  to  keep  it 
humbly,  to  cooperate  with  it  diligently,  and  to 
commit  to  God  the  duration  and  manner  of  this 
heavenly  visitation,  until  he  come. 

Especially  oughtest  thou  to  humble  thyself  when 
thou  feelest  inwardly  little  or  no  devotion  ;  and  yet 
not  to  be  too  much  cast  down,  nor  to  be  grieved 
above  measure. 

God  often  gives  in  one  short  moment  what  he 
has  a  long  time  denied. 

He  giveth  sometimes  in  the  end  that  which  in 
the  beginning  of  prayer  he  deferred  to  give. 

If  grace  were  always  presently  given  and  ever  at 
hand  according  to  our  wish,  it  would  be  more  than 
weak  man  could  well  bear. 

Therefore  the  grace  of  devotion  is  to  be  waited  for 
with  a  good  hope  and  humble  patience. 

Yet  impute  it  to  thyself  and  to  thy  sins  when  it 
is  not  given  thee,  or  when  it  is  taken  away  thou 
knowest  not  why. 

It  is  sometimes  a  little  thing  that  hinders  or  hides 


28o  THE  IMITATION  OF  CHRIST. 

grace  ;  if  indeed  that  may  be  called  little,  and  not 
rather  great,  which  hinders  so  great  a  good. 

But  if  thou  remove  this  hindrance,  be  it  small  or 
great,  and  perfectly  overcome  it,  that  shall  be  which 
thou  hast  asked. 

For  as  soon  as  thou  hast  delivered  thyself  up  to 
God  with  thy  whole  heart,  and  neither  seekest 
this  nor  that  for  thine  own  pleasure  or  will,  but 
wholly  placest  thyself  in  him,  thou  shall  find  thy- 
self united  to  him  and  at  peace;  for  nothing  will 
relish  so  well,  and  please  thee  so  much,  as  the  good 
pleasure  of  the  divine  will. 

Whosoever  therefore  with  a  single  heart  shall  have 
directed  his  intention  upwards  to  God,  and  purified 
himself  from  all  inordinate  love  or  dislike  of  any 
created  thing,  he  will  be  the  fittest  to  receive 
grace,  and  shall  be  worthy  of  the  gift  of  devotion. 

For  the  Lord  there  bestows  his  blessing  where 
he  finds  the  vessels  empty. 

And  the  more  perfectly  a  man  forsakes  things 
below,  and  the  more  he  dies  to  himself  by  the 
contempt  of  himself,  the  more  speedily  grace  comes, 
the  more  plentifully  it  enters  in,  and  the  higher  it 
lifts  up  the  free  heart. 

Then  shall  he  see  and  abound,  shall  feel  wonder, 
and  his  heart  shall  be  enlarged  within  him,  be- 
cause the  hand  of  the  Lord  is  with  him,  and  he 
has  put  himself  wholly  into  his  hand  for  ever.  Be- 
hold, thus  shall  the  man  be  blessed  who  seeks  God 
with  his  whole  heart,  and  has  not  received  a  soul 


OF  OUR  NECESSITIES.  281 

This  man  in  receiving  the  holy  eucharist  merits 
the  great  grace  of  divine  union  ;  because  he  looks 
not  to  his  own  devotion  and  consolation,  but  above 
all  devotion  and  consolation  regards  the  honour 
and  glory  of  God. 


Chapter  XVI.— That  we  ought  to  Lay 
Open  our  Needs  to  Christ,  and  crave 
His  Grace. 

the  voice  of  the  disciple. 

O  MOST  sweet  and  loving  Lord,  whom  I  now  desire 
to  receive  with  devotion,  thou  knowest  my  weak- 
ness and  the  necessity  which  I  am  under ;  in  how 
great  evils  and  vices  I  am  lying,  how  often  I  am 
weighed  down,  tempted,  troubled,  and  defiled. 

To  thee  I  come  for  remedy ;  to  thee  I  pray  for 
comfort  and  succour ;  I  speak  to  him  who  knows 
all  things,  to  whom  all  within  me  is  manifest,  and 
who  alone  can  perfectly  comfort  and  help  me. 
Thou  knowest  what  good  things  I  most  need,  and 
how  poor  I  am  in  virtues. 

Behold,  I  stand  before  thee  poor  and  naked, 
begging  for  thy  grace  and  imploring  thy  mercy. 

Cheer  thy  famishing  suppliant,  enkindle  my  cold- 
ness with  the  fire  of  thy  love,  enlighten  my  blind- 
ness with  the  brightness  of  thy  presence. 

Turn  for  me  all  earthly  things  into  bitterness,  all 
things  grievous  and    adverse    into   patience,   all 


282  THE  IMITATION  OF  CHRIST. 

things  grovelling  and  created  into  contempt  and 
forgetfulness. 

Raise  up  my  heart  to  thee  in  heaven,  and  sufTer 
me  not  to  stray  to  and  fro  upon  earth. 

Be  thou  alone  sweet  to  me  from  henceforth  for 
evermore ;  for  thou  only  art  my  meat  and  drink, 
my  love  and  my  joy,  my  sweetness  and  all  my 
good. 

Oh,  that  with  thy  presence  thou  wouldest  wholly 
enkindle  and  consume  me,  and  transform  me  into 
thyself,  that  I  may  be  made  one  spirit  with  thee  by 
the  grace  of  inward  union,  and  by  the  melting  of 
ardent  love ! 

Suffer  me  not  to  go  from  thee  an  hungred  and 
athirst,  but  deal  with  me  in  thy  mercy  as  thou  hast 
often  dealt  wonderfully  with  thy  saints. 

What  marvel  if  I  should  be  wholly  set  on  fire 
by  thee,  and  should  die  out  in  myself,  since  thou 
art  a  fire  always  glowing  and  never  failing,  a 
love  purifyin;^  the  heart  and  enlightening  the 
understanding  ? 


Chapter   XVII. —  Of    Fervent    Love    and 
Vehement  Desire  to  receive  Christ. 

the  voice  of  the  disciple. 

With  the  greatest  devotion  and  burning  love,- 
with  all  the  affection  and  fervour  of  my  heart,  I 
desire  to  receive  thee,  O  Lord,  as  many  saints  and 
devout  persons,  who  were  most  pleasing  to  thee  in 


OF  FERVENT  LOVE.  283 

holiness  of  life,  and  most  fervent  in  devotion,  have 
desired  thee  in  communion, 

0  my  God,  eternal  love,  my  whole  good,  never- 
ending  happiness,  I  long  to  receive  thee  with  the 
most  vehement  desire  and  most  befitting  reverence 
which  any  of  the  saints  have  ever  had  or  could 
feel. 

And  although  I  am  unworthy  to  have  all  those 
feelings  of  devotion,  yet  I  offer  to  thee  the  whole 
affection  of  my  heart,  as  if  I  alone  had  all  those 
most  pleasing  enflamed  longings. 

Yea,  and  whatsoever  a  pious  mind  can  conceive 
and  desire,  all  this  with  the  greatest  reverence  and 
most  inward  affection  I  offer  and  present  to  thee. 

1  desire  to  reserve  nothing  to  myself,  but  freely 
and  most  willingly  to  sacrifice  myself  and  all  that 
is  mine  to  thee. 

O  Lord  my  God,  my  creator  and  my  redeemer, 
I  desire  to  receive  thee  this  day  with  such  affection, 
reverence,  praise  and  honour,  with  such  gratitude, 
worthiness  and  love,  with  such  faith,  hope  and 
purity,  as  thy  most  holy  mother,  the  glorious 
V^irgin  Mary,  received  and  longed  for  thee,  when 
she  humbly  and  devoutly  answered  the  angel  who 
declared  to  her  the  mystery  of  the  incarnation  : 
Behold  the  handmaid  of  the  Lord  ;  be  it  done  to 
me  according  to  thy  word. 

And  as  thy  blessed  forerunner,  most  excel- 
lent among  the  saints,  John  the  Baptist,  in  thy 
presence  leaped  for  joy  through  the  Holy  Ghost, 
whilst  he  was  yet  shut  within  his  mother's  womb ; 
and  afterwards  seeing  Jesus  walking  amongst  men, 


284  THE  IMITATION  OF  CHRIST. 

humbling  himself  exceedingly,  said  with  devout 
affection :  The  friend  of  the  bridegroom,  who 
standeth  and  heareth  him,  rejoiceth  with  joy  be- 
cause of  the  bridegroom's  voice  ;  so  I  also  wish  to 
be  inflamed  with  great  and  holy  desires,  and  to 
present  myself  before  thee  with  my  whole  heart. 

Wherefore  I  here  offer  and  present  to  thee  the 
rejoicings  of  all  devout  hearts,  their  ardent  affec- 
tions, the  raptures  of  their  minds  and  supernatural 
illuminations  and  heavenly  visions,  together  with 
all  the  virtues  and  praises  which  have  been  or 
shall  be  celebrated  by  all  creatures  in  heaven  and 
earth  ;  for  myself  and  all  such  as  are  commended 
to  my  prayers,  that  by  all  thou  mayest  be  worthily 
praised  and  glorified  for  ever. 

Receive  my  vows,  O  Lord  my  God,  and  my 
longing  desire  to  give  thee  infinite  praise  and 
blessing  without  bound,  which  according  to  the 
multitude  of  thy  unspeakable  greatness,  are  justly 
due  to  thee. 

These  I  render  and  desire  to  render  thee  every 
day  and  every  moment,  and  with  my  prayers  and 
affections  I  invite  and  entreat  all  the  heavenly 
spirits,  and  all  thy  faithful,  to  join  with  me  in  giving 
thee  praises  and  thanks. 

Let  all  people,  nations,  and  languages  praise 
thee,  and  magnify  thy  holy  and  sweet  name  with 
utmost  jubilation  and  ardent  devotion. 

And  let  all  who  reverently  and  devoutly  cele- 
brate thy  most  high  sacrament,  and  receive  it 
with  full  faith,  deserve  to  find  grace  and  mercy 


OF  VAIN  CURIOSITY.  285 

at   thy  liands,   and  pray  as  suppliants  for  me  a 
sinner. 

And  when  they  have  obtained  the  devotion 
sought,  and  joyful  union,  and  depart  from  thy 
sacred  heavenly  table  well  comforted  and  wonder- 
fully refreshed,  let  them  vouchsafe  to  remember 
me  who  am  poor. 


Chapter   XVIIL— -That   a   Man    be   not  a 

CURIOUS  SEARCHER  INTO  THIS  SACRAMENT, 
BUT  A  HUMBLE  FOLLOWER  OF  ChRIST,  SUB- 
MITTING  SENSE   TO    HOLY    FAITH. 

THE   VOICE   OF   THE   BELOVED. 

Thou  must  beware  of  curious  and  unprofitable 
searching  into  this  most  profound  sacrament,  if 
thou  wilt  not  sink  into  the  depth  of  doubt. 

He  who  too  closely  scans  its  majesty  shall  be 
overwhelmed  by  its  glory. 

God  is  able  to  do  more  than  man  can  understand. 

A  pious  and  humble  inquiry  after  truth  is  allow- 
able, always  ready  to  be  taught,  and  seeking  ever 
to  walk  in  the  sound  decisions  of  the  fathers. 

O  blessed  simplicity,  which  leaves  the  difficult 
ways  of  dispute,  and  goes  on  in  the  plain  and  sure 
path  of  God's  commandments. 

Many  have  lost  devotion  whilst  they  would 
search  into  things  too  high. 

Faith  is  required  of  thee,  and  a  guileless  life,  not 
loftiness  of  understanding,  nor  the  depth  of  the 
mysteries  of  God. 


286  THE  IMITATION  OF  CHRIST. 

If  thou  dost  not  understand  nor  comprehend 
those  things  which  are  beneath  thee,  how  shouldest 
thou  comprehend  those  things  which  areabove  thee? 

Submit  thyself  to  God,  and  humble  thy  sense  to 
faith,  and  the  light  of  knowledge  shall  be  given 
thee,  so  far  as  shall  be  profitable  and  necessary  for 
thee. 

Some  are  grievously  tempted  about  faith  and 
the  sacrament ;  but  this  is  not  to  be  imputed  to 
them,  but  rather  to  the  enemy. 

Be  not  anxious,  dispute  not  with  thy  thoughts, 
nor  answer  the  doubts  which  the  devil  suggests  ; 
but  believe  the  words  of  God,  believe  his  saints 
and  prophets,  and  the  wicked  enemy  will  fly  from 
thee. 

It  is  often  very  profitable  to  the  servant  of  God 
to  suffer  such  things. 

For  the  devil  tempts  not  unbelievers  and  sinners, 
whom  he  already  surely  holds ;  but  he  many  ways 
tempts  and  sorely  tries  the  faithful  and  devout. 

Go  forward  therefore  with  a  sincere  and  un- 
doubting  faith,  and  with  a  humble  reverence  draw 
near  to  this  sacrament;  and  whatsoever  thou  art 
not  able  to  understand,  commit  in  oerfect  confi- 
dence to  almighty  God. 

God  deceives  thee  not;  he  is  deceivea  who  trusts 
too  much  in  himself. 

God  walks  with  the  simple,  reveals  himself  to 
the  humble,  gives  understanding  to  little  ones,  dis- 
closes his  meaning  to  pure  minds,  and  hides  his 
grace  from  the  curious  and  proud. 


OF  VAIN  CURIOSITY.  287 

Human  reason  is  weak,  and  may  be  deceived  ; 
but  true  faith  cannot  be  deceived. 

All  reason  and  natural  research  ought  to  follow 
faith,  and  not  to  go  before  it,  nor  to  weaken  it. 

For  therein  especially  faith  and  love  take  the 
lead,  and  work  by  hidden  ways  in  this  most  holy 
and  superexcellent  sacrament. 

God,  who  is  eternal  and  incomprehensible,  and 
of  infinite  power,  does  great  and  inscrutable  things 
in  heaven  and  earth,  nor  is  there  any  searching  out 
his  wonderful  works. 

If  the  works  of  God  were  such  as  might  be 
easily  comprehended  by  human  reason,  they  would 
not  be  called  wonderful  and  unspeakable. 


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